1871
INTRODUCTION
TO THE PENTATEUCH AND HISTORICAL BOOKS
by Robert Jamieson
The Pentateuch, the name by which the first five books of the Bible are designated, is derived from two Greek words, pente, "five," and teuchos, a "volume," thus signifying the fivefold volume. Originally these books formed one continuous work, as in the Hebrew manuscripts they are still connected in one unbroken roll. At what time they were divided into five portions, each having a separate title, is not known, but it is certain that the distinction dates at or before the time of the Septuagint translation. The names they bear in our English version are borrowed from the Septuagint, and they were applied by those Greek translators as descriptive of the principal subjects—the leading contents of the respective books. In the later Scriptures they are frequently comprehended under the general designation, The Law, The Book of the Law, since, to give a detailed account of the preparations for, and the delivery of, the divine code, with all the civil and sacred institutions that were peculiar to the ancient economy, is the object to which they are exclusively devoted. They have always been placed at the beginning of the Bible, not only on account of their priority in point of time, but as forming an appropriate and indispensable introduction to the rest of the sacred books. The numerous and oft-recurring references made in the later Scriptures to the events, the ritual, and the doctrines of the ancient Church would have not only lost much of their point and significance, but have been absolutely unintelligible without the information which these five books contain. They constitute the groundwork or basis on which the whole fabric of revelation rests, and a knowledge of the authority and importance that is thus attached to them will sufficiently account for the determined assaults that infidels have made on these books, as well as for the zeal and earnestness which the friends of the truth have displayed in their defense.
The Mosaic origin of the Pentateuch is established by
the concurring voices both of Jewish and Christian tradition; and their
unanimous testimony is supported by the internal character and
statements of the work itself. That Moses did keep a written record of
the important transactions relative to the Israelites is attested by
his own express affirmation. For in relating the victory over the
Amalekites, which he was commanded by divine authority to record, the
language employed, "write this for a memorial in a book"
[Hebrew, the book], (
The genuineness and authenticity of the Pentateuch
being admitted, the inspiration and canonical authority of the work
follow as a necessary consequence. The admission of Moses to the
privilege of frequent and direct communion with God (
Genesis, the book of
the origin or production of all things, consists of two parts: the
first, comprehended in the first through eleventh chapters, gives a
general history; the second, contained in the subsequent chapters,
gives a special history. The two parts are essentially connected; the
one, which sets out with an account of the descent of the human race
from a single pair, the introduction of sin into the world, and the
announcement of the scheme of divine mercy for repairing the ruins of
the fall, was necessary to pave the way for relating the other, namely,
the call of Abraham, and the selection of his posterity for carrying
out the gracious purpose of God. An evident unity of method, therefore,
pervades this book, and the information contained in it was of the
greatest importance to the Hebrew people, as without it they could not
have understood the frequent references made in their law to the
purposes and promises of God regarding themselves. The arguments that
have been already adduced as establishing the Mosaic origin of the
Pentateuch prove of course that Moses was the author of Genesis. The
few passages on which the rationalists grounded their assertions that
it was the composition of a later age have been successfully shown to
warrant no such conclusion; the use of Egyptian words and the minute
acquaintance with Egyptian life and manners, displayed in the history
of Joseph, harmonize with the education of Moses, and whether he
received his information by immediate revelation, from tradition, or
from written documents, it comes to us as the authentic work of an
author who wrote as he was inspired by the Holy Ghost (
Exodus, a "going
forth," derives its name from its being occupied principally with a
relation of the departure of the Israelites from Egypt, and the
incidents that immediately preceded as well as followed that memorable
migration. Its authorship by Moses is distinctly asserted by himself
(
Leviticus. So called
from its treating of the laws relating to the ritual, the services, and
sacrifices of the Jewish religion, the superintendence of which was
entrusted to the Levitical priesthood. It is chiefly, however, the
duties of the priests, "the sons of Aaron," which this book describes;
and its claim to be the work of Moses is established by the following
passages:—2Ch 30:16;
Numbers. This book is
so called because it contains an account of the enumeration and
arrangement of the Israelites. The early part of it, from the first
through the tenth chapters, appears to be a supplement to Leviticus,
being occupied with relating the appointment of the Levites to the
sacred offices. The journal of the march through the wilderness is then
given as far as
Deuteronomy, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.
Joshua. The title of
this book is derived from the pious and valiant leader whose
achievements it relates and who is commonly supposed to have been its
author. The objections to this idea are founded chiefly on the clause,
"unto this day," which occurs several times (
Judges is the title
given to the next book, from its containing the history of those
non-regal rulers who governed the Hebrews from the time of Joshua to
that of Eli, and whose functions in time of peace consisted chiefly in
the administration of justice, although they occasionally led the
people in their wars against their public enemies. The date and
authorship of this book are not precisely known. It is certain,
however, that it preceded the Second Book of Samuel (compare
Ruth is properly a
supplement to the preceding book, to which, in fact, it was appended in
the ancient Jewish canon. Although it relates an episode belonging to
the time of the Judges, its precise date is unknown. It appears
certain, however, that it could not have been written prior to the time
of Samuel (see
The First and Second Books of
Samuel. The two were, by the ancient Jews, conjoined so as to
make one book, and in that form could be called the Book of Samuel with
more propriety than now, the second being wholly occupied with the
relation of transactions that did not take place till after the death
of that eminent judge. Accordingly, in the Septuagint and the
Vulgate, it is called the First and Second Books of Kings. The
early portion of the First Book, down to the end of the twenty-fourth
chapter, was probably written by Samuel; while the rest of it and the
whole of the Second, are commonly ascribed to Nathan and Gad, founding
the opinion on
The First and Second Books of
Kings, in the ancient copies of the Hebrew Bible,
constitute one book. Various titles have been given them; in the
Septuagint and the Vulgate they are called the Third and
Fourth Books of Kings. The authorship of these books is unknown; but
the prevailing opinion is that they were compiled by Ezra, or one of
the later prophets, from the ancient documents that are so frequently
referred to in the course of the history as of public and established
authority. Their inspired character was acknowledged by the Jewish
Church, which ranked them in the sacred canon; and, besides, it is
attested by our Lord, who frequently quotes from them (compare
The First and Second Books of
Chronicles were also considered as one by the ancient Jews, who
called them "words of days," that is, diaries or journals, being
probably compiled from those registers that were kept by the king's
historiographers of passing occurrences. In the Septuagint the
title given them is Paraleipomenon, "of things omitted," that
is, the books are supplementary because many things unnoticed in the
former books are here recorded; and not only the omissions are
supplied, but some narratives extended while others are added. The
authorship is commonly ascribed to Ezra, whose leading object seems to
have been to show the division of families, possessions, &c.,
before the captivity, with a view to the exact restoration of the same
order after the return from Babylon. Although many things are restated
and others are exact repetitions of what is contained in Kings, there
is so much new and important information that, as Jerome has well said, the Chronicles furnish the
means of comprehending parts of the New Testament, which must have been
unintelligible without them. They are frequently referred to by Christ
and the Apostles as forming part of "the Word of God" (see the
genealogies in
Ezra was, along with
Nehemiah, reckoned one book by the ancient Jews, who called them the
First and Second Books of Ezra, and they are still designated by Roman
Catholic writers the First and Second Books of Esdras. This book
naturally divides itself into two parts or sections, the one contained
in the first six chapters, and which relates the circumstances
connected with the return of the first detachment of Babylonish exiles
under Zerubbabel with the consequent rebuilding of the temple and the
re-establishment of the divine service. The other part, embraced in the
four concluding chapters, narrates the journey of a second caravan of
returning captives under the conduct of Ezra himself, who was invested
with powers to restore, in all its splendor, the entire system of the
Jewish ritual. The general opinion of the Church in every succeeding
age has been that Ezra was the author of this book. The chief objection
is founded on
Nehemiah appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.
Esther derives its name from the Jewess, who, having become wife of the king of Persia, employed her royal influence to effect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, or to Mordecai. The preponderance of authorities is in favor of the last. The historical character of the book is undoubted, since, besides many internal evidences, its authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt throughout the history; and the whole tone and tendency of the book is so decidedly subservient to the honor of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.
INTRODUCTION
TO THE POETICAL BOOKS
by A. R. Faussett
Hebrew poetry is unique in its kind; in essence, the
most sublime; in form, marked by a simplicity and ease which flow from
its sublimity. "The Spirit of the Lord spake by me [the Hebrew poet], and
his word was in my tongue" (
Early specimens of Hebrew poetry occur; for example,
Lamech's skeptical parody of Enoch's prophecy, or, as others think,
lamentation for a homicide committed in those lawless times in
self-defense (
The use of poetry in Scripture was particularly to
supply the want not provided for by the law, namely, of devotional
forms to express in private, and in public joint worship, the
feelings of pious Israelites. The schools of the prophets fostered
and diffused a religious spirit among the people; and we find them
using lyric instruments to accompany their prophesyings (
Another purpose which Psalmody, through David's inspired productions, served, was to draw forth from under the typical forms of legal services their hidden essence and spirit, adapting them to the various spiritual exigencies of individual and congregational life. Nature, too, is in them shown to speak the glory and goodness of the invisible, yet ever present God. A handbook of devotion was furnished to the Israelite whereby he could enter into the true spirit of the services of the sanctuary, and so feel the need of that coming Messiah, of whom especially the Book of Psalms testifies throughout. We also, in our Christian dispensation, need its help in our devotions. Obliged as we are, notwithstanding our higher privileges in most respects, to walk by faith rather than by sight in a greater degree than they, we find the Psalms, with their realizing expression of the felt nearness of God, the best repertory whence to draw divinely sanctioned language, wherewith to express our prayers and thanksgivings to God, and our breathings after holy communion with our fellow saints.
As to the objection raised against the spirit of
revenge which breathes in some psalms, the answer is: a wide
distinction is to be drawn between personal vindictiveness and the
desire for God's honor being vindicated. Personal revenge, not only in
the other parts of Scripture, but also in the Psalms, in theory and in
practice, is alike reprobated (
Some psalms are composed of twenty-two parallel
sentences or strophes of verses, beginning with words of which the
initial letters correspond with the Hebrew letters (twenty-two) in
their order (compare
The great excellence of the Hebrew principle of versification, namely, parallelism, or "thought rhythm" [Ewald], is that, while the poetry of every other language, whose versification depends on the regular recurrences of certain sounds, suffers considerably by translation, Hebrew poetry, whose rhythm depends on the parallel correspondence of similar thoughts, loses almost nothing in being translated—the Holy Spirit having thus presciently provided for its ultimate translation into every language, without loss to the sense. Thus in our English Version, Job and Psalms, though but translations, are eminently poetical. On parallelism, see my Introduction to Job. Thus also a clue is given to the meaning in many passages, the sense of the word in one clause being more fully set forth by the corresponding word in the succeeding parallel clause. In the Masoretic punctuation of the Hebrew, the metrical arrangement is marked by the distinctive accents. It accords with the divine inspiration of Scripture poetry, that the thought is more prominent than the form, the kernel than the shell. The Hebrew poetic rhythm resembled our blank verse, without, however, metrical feet. There is a verbal rhythm above that of prose; but as the true Hebrew pronunciation is lost, the rhythm is but imperfectly recognized.
The peculiarity of the Hebrew poetical age is that it
was always historic and true, not mythical, as the early
poetical ages of all other nations. Again, its poetry is distinguished
from prose by the use of terms decidedly poetic. David's lament
over Jonathan furnishes a beautiful specimen of another feature found
in Hebrew poetry, the strophe: three strophes being marked by
the recurrence three times of the dirge sung by the chorus; the first
dirge sung by the whole body of singers, representing Israel; the
second, by a chorus of damsels; the third, by a chorus of youths (
The lyrical poetry, which is the predominant style in
the Bible and is especially terse and sententious, seems to have come
from an earlier kind resembling the more modern Book of Proverbs
(compare
The Hebrew title for the Psalms, Tehilim,
means "hymns," that is, joyous praises (sometimes accompanied with
dancing,
Epic poetry, as having its proper sphere in a mythical heroic age, has no place among the Hebrews of the Old Testament Scripture age. For in their earliest ages, namely, the patriarchal, not fable as in Greece, Rome, Egypt, and all heathen nations, but truth and historic reality reigned; so much so, that the poetic element, which is the offspring of the imagination, is found less in those earlier, than in the later, ages. The Pentateuch is almost throughout historic prose. In the subsequent uninspired age, in Tobit we have some approach to the Epos.
Drama, also, in the full modern sense, is not
found in Hebrew literature. This was due, not to any want of
intellectual culture, as is fully shown by the high excellence of their
lyric and didactic poetry, but to their earnest character, and to the
solemnity of the subjects of their literature. The dramatic element
appears in Job, more than in any other book in the Bible; there are the
dramatis personæ, a plot, and the "denouement" prepared for
by Elihu, the fourth friend's speech, and brought about by the
interposition of Jehovah Himself. Still it is not a strict drama, but
rather an inspired debate on a difficult problem of the divine
government exemplified in Job's case, with historic narrative,
prologue, and epilogue. The Song of Solomon, too, has much of the
dramatic cast. See my Introductions to Job
and Song of Solomon. The style of
many psalms is very dramatic, transitions often occurring from one to
another person, without introduction, and especially from speaking
indirectly of God to addresses to God; thus in
A frequent feature is the alternate succession of
parts, adapting the several psalms to alternate recitation by two
semi-choruses in the temple-worship, followed by a full
chorus between the parts or at the end. (So
In conclusion, besides its unique point of
excellence, its divine inspiration, Hebrew poetry is characterized as
being essentially national, yet eminently catholic, speaking to the
heart and spiritual sensibilities of universal humanity. Simple and
unconstrained, it is distinguished by a natural freshness which is the
result of its genuine truthfulness. The Hebrew poet sought not self or
his own fame, as did heathen poets, but he was inspired by the Spirit
of God to meet a pressing want which his own and his nation's spiritual
aspirations after God made to be at once a necessity and a delight.
Compare
Ewald rightly remarks
that several odes of the highest poetic excellence are not included
(for example, the songs of Moses,
The principle of the order in which the Psalms
are given to us, though not always discoverable, is in some cases
clear, and shows the arrangement to be unmistakably the work of the
Spirit, not merely that of the collector. Thus
INTRODUCTION
TO THE PROPHETICAL BOOKS
by A. R. Faussett
This constitutes the second division, the others
being the Law and Hagiographa. It included Joshua, Judges, First and
Second Samuel, First and Second Kings, called the former
prophets; and Isaiah, Jeremiah, Ezekiel, &c., to Malachi,
the latter prophets. Daniel is excluded, because, though highly
endowed with prophetic gifts, he had not filled the prophetic
office: his book is therefore classed with the Hagiographa. Ezra
probably commenced, and others subsequently completed, the arrangement
of the canon. The prophets were not mere predictors. Their
Hebrew name, nabi, comes from a root "to boil up as a
fountain" (Gesenius); hence the fervor
of inspiration (
These Peculiar Forms
of inspiration distinguish prophets, strictly so called, from
Moses and others, though inspired (
As to Symbolic
Actions, many of them are not actual but only parts of
the prophetic visions, internal not external facts, being
impossible or indecent (
Other Criteria of a
true prophet, besides the two above, were, the accordance of his
addresses with the law; his not promising prosperity without
repentance; his own assurance of his divine mission
(sometimes received reluctantly,
As to their Promulgation, it was usually oral, before the
assembled people, and afterwards revised in writing. The second part of
Isaiah and
The Arrangement is chronological; but as the twelve lesser prophets are regarded as one work, and the three last of them lived later than Jeremiah and Ezekiel, the former are put after the latter. The lesser prophets are arranged chronologically, except Hosea, who being the largest, is placed first, though some were earlier than he; also Jonah, who seems to have been the earliest of the latter prophets.
As to The Messiah, no single prophet gives a complete view of Him: this is made up of the various aspects of Him in different prophecies combined; just as His life in the Gospels is one under a fourfold aspect. In the first part of Isaiah, addressed to the whole people, the prominent idea is His triumph, as King, the design being there to remove their fears of the surrounding nations; in the second, addressed to the elect remnant, He is exhibited as Prophet and Priest, Himself being the sacrifice.
INTRODUCTION
TO PROPHETS OF THE RESTORATION
by A. R. Faussett
The prophetic gift existed long before the
prophetic office was instituted. Thus Enoch had the former
(
Christ was the only fountain of prophecy (
In the first or patriarchal age, men work no
miracles, unlike all other primeval histories, which abound in miracles
wrought by men: a proof of genuineness. All the miracles are wrought by
God without man's intervention; and the divine communications are
usually by direct utterance, whence the prophetic gift is rare, as God
in this dispensation only exceptionally employs the prophetic agency of
men in it: only in
The history of the prophetic office under the Mosaic dispensation falls into three divisions. (1) The first ends with the age of Samuel and has no regular succession of prophets, these not being needed while God Himself ruled the people without an hereditary executive. (2) The second period extends from Samuel to Uzziah, 800 B.C., and is the age of prophets of action. Samuel combined in himself the three elements of the theocracy, being a judge, a priest, and a prophet. The creation of a human king rendered the formal office of prophet more necessary as a counterpoise to it. Hence the age of the kings is the age of the prophets. But at this stage they were prophets of action, rather than of writing. Towards the close of this second period, the devotional and Messianic prophecies of David and Solomon prepared the way for the third period (from 800 B.C. to 400 B.C.), which began under Uzziah, and which was the age of written prophecy. (3) In this third period the prophets turn from the present to the future, and so the Messianic element grows more distinct. Thus in these three shorter periods the grand characteristics of the three great dispensations reappear. The first is theophanic; the second, theopneustic; and the third, theologic. Just as the great organic laws of the world reappear in smaller departments, the law of the tree developing itself in miniature forms in the structure of the leaf, and the curve of the planet's orbit reappearing in the line traced by the projected cannon ball [Moore].
Samuel probably enacted rules giving a permanent form
to the prophetic order; at least in his time the first mention occurs
of "schools of the prophets." These were all near each other, and in
Benjamin, namely, in Beth-el, Gilgal, Ramah, and Jericho. Had the
prophet been a mere foreteller of events, such schools would have been
useless. But he was also God's representative to ensure the due
execution of the Mosaic ritual in its purity; hence arose the need of
schools wherein to study that divinely ordained institution. God mostly
chose His prophets from those thus educated, though not exclusively, as
the cases of Amos (
The third period, that from Uzziah to Malachi,
includes three classes of prophets: (1) Those of the ten tribes; (2)
Those of the Gentiles; (3) Those of Judah. In the first class were
Hosea and Amos. Few of the writing prophets belonged to Israel.
They naturally gathered about the seat of the theocracy in Judah. Hence
those of the ten tribes were mostly prophets of action. Under the
second class fall Jonah, Nahum, and Obadiah, who were witnesses for
God's authority over the Gentile world, as others witnessed for the
same in the theocracy. The third class, those of Judah, have a wider
scope and a more hopeful, joyous tone. They fall into five divisions:
(1) Those dwelling in Judah at the highest point of its
greatness during its separate state; namely, the century between
Uzziah and Hezekiah, 800-700 B.C.,
Isaiah, Joel, and Micah. (2) The declining period of Judah, from
Manasseh to Zedekiah, for example, Zephaniah and Habakkuk. (3) The
captivity: Jeremiah. (4) The exile, when the future was all
that the eye could rest on with hope; for example, Ezekiel and Daniel,
who are chiefly prophets of the future. (5) The restoration: to
which period belong the three last writing prophets of the Old
Testament, Haggai, Zechariah, and Malachi. John the Baptist long
subsequently belonged to the same dispensation, but he wrote nothing
(
To understand the spirit of each prophet's teaching, his historical position and the circumstances of the time must be considered. The captivity was designed to eradicate the Jews' tendency to idolatry and to restore the theocratic spirit which recognized God as the only ruler, and the Mosaic institutions as His established law, for a time until Messiah should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi.
Of the three prophets of the restoration, two, Haggai
and Zechariah, are at the beginning of the period, and the remaining
one, Malachi, is at the close. The exile was not one complete
deportation of the people, but a series of deportations extending over
a century and a half. So the restoration was not accomplished at once,
but in successive returns extending over a century. Hence arises the
different tone of Haggai and Zechariah at its beginning, and of Malachi
at its close. The first return took place in the first year of Cyrus,
536 B.C.; 42,360 persons returned under
Shesh-bazzar or Zerubbabel and Joshua (
The next great epoch was the return of Ezra, 458 B.C., eighty years after the first expedition under Zerubbabel. Thirteen years later, 445 B.C., Nehemiah came to aid Ezra in the good work. It was now that Malachi arose to second these works, three-fourths of a century after Haggai and Zechariah. As their work was that of restorers, his was that of a reformer. The estates of many had become mortgaged, and depression of circumstances had led many into a skeptical spirit as to the service of God. They not only neglected the temple of worship, but took heathen wives, to the wrong of their Jewish wives and the dishonor of God. Therefore, besides the reformation of civil abuses and the rebuilding of the wall, effected through Nehemiah's exertions, a religious reformer was needed such as was Ezra, who reformed the ecclesiastical abuses, established synagogues, where regular instruction in the law could be received, restored the Sabbath, and the Passover, and the dignity of the priesthood, and generated a reverence for the written law, which afterwards became a superstition. Malachi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected is proved by the utter change in the national character. Once always prone to idolatry, ever since the captivity they have abhorred it. Once loving kingly rule, now contrary to the ordinary course of history, they became submissive to priestly rule. Once negligent of the written Word, now they regarded it with reverence sometimes bordering on superstition. Once fond of foreign alliances, henceforth they shrank with abhorrence from all foreigners. Once fond of agriculture, now they became a trading people. From being pliable before, they now became intensely bigoted and nationally intolerant. Thus the restoration from Babylon moulded the national character more than any event since the exodus from Egypt.
Now the distinction between Judah and the ten tribes
of Israel disappears. So in the New Testament the twelve tribes
are mentioned (
The long silence of prophets from Malachi to the times of Messiah was calculated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infinitely in word and deed all the prophets, His forerunners. The three prophets of the restoration being the last of the Old Testament, are especially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament.
CHRONOLOGICAL TABLE OF
THE PARABLES OF CHRIST.
by David Brown
| Parables. | Where Spoken. | Where Recorded. |
| The two debtors | [Capernaum] | |
| The strong man armed | Galilee | |
| The unclean spirit | Galilee | |
| The sower | Seashore of Galilee | |
| The tares and wheat | Seashore of Galilee | |
| The mustard seed | Seashore of Galilee | |
| The seed growing secretly | Seashore of Galilee | |
| The leaven | Seashore of Galilee | |
| The hid treasure | Seashore of Galilee | |
| The pearl of great price | Seashore of Galilee | |
| The draw net | Seashore of Galilee | |
| The unmerciful servant | Capernaum | |
| The good Samaritan | Near Jerusalem | |
| The friend at midnight | Near Jerusalem | |
| The rich fool | Galilee | |
| The barren fig tree | Galilee | |
| The great supper | Perea | |
| The lost sheep | Perea | |
| The lost piece of money | Perea | |
| The prodigal son | Perea | |
| The good shepherd | Jerusalem | |
| The unjust steward | Perea | |
| The rich man and Lazarus | Perea | |
| The profitable servants | Perea | |
| The importunate widow | Perea | |
| The Pharisees and publicans | Perea | |
| The laborers in the vineyard | Perea | |
| The pounds | Jericho | |
| The two sons | Jerusalem | |
| The wicked husbandmen | Jerusalem | |
| The marriage of the king's son | Jerusalem | |
| The ten virgins | Mount of Olives | |
| The talents | Mount of Olives |
CHRONOLOGICAL TABLE OF
THE MIRACLES OF CHRIST.
by David Brown
On the order of some of our Lord's Miracles and
Parables,
the data being scanty, considerable difference obtains.
| Miracles. | Where Wrought. | Where Recorded. |
| Water made wine | Cana | |
| Traders cast out of the temple | Jerusalem | |
| Nobleman's son healed | Cana | |
| First miraculous draught of fishes | Sea of Galilee | |
| Leper healed | Capernaum | |
| Centurion's servant healed | Capernaum | |
| Widow's son raised to life | Nain | |
| Demoniac healed | Capernaum | |
| Peter's mother-in-law healed | Capernaum | |
| Paralytic healed | Capernaum | |
| Impotent man healed | Jerusalem | |
| Man with withered hand healed | Galilee | |
| Blind and dumb demoniac healed | Galilee | |
| Tempest stilled | Sea of Galilee | |
| Demoniacs dispossessed | Gadara | |
| Jairus' daughter raised to life | Capernaum | |
| Issue of blood healed | Near Capernaum | |
| Two blind men restored to sight | Capernaum | |
| Dumb demoniac healed | Capernaum | |
| Five thousand miraculously fed | Decapolis | |
| Jesus walks on the sea | Sea of Galilee | |
| Syrophœnician's daughter healed | Coasts of Tyre and Sidon | |
| Deaf and dumb man healed | Decapolis | |
| Four thousand fed | Decapolis | |
| Blind man restored to sight | Bethsaida | |
| Demoniac and lunatic boy healed | Near Cæsarea Philippi | |
| Miraculous provision of tribute | Capernaum | |
| The eyes of one born blind opened | Jerusalem | |
| Woman, of eighteen years' infirmity, cured | [Perea.] | |
| Dropsical man healed | [Perea.] | |
| Ten lepers cleansed | Borders of Samaria | |
| Lazarus raised to life | Bethany | |
| Two blind beggars restored to sight | Jericho | |
| Barren fig tree blighted | Bethany | |
| Buyers and sellers again cast out | Jerusalem | |
| Malchus' ear healed | Gethsemane | |
| Second draught of fishes | Sea of Galilee |
CHRONOLOGICAL TABLE OF THE PRINCIPAL EVENTS CONNECTED WITH
THE LIFE OF THE APOSTLE PAUL.
by David Brown
Certainty in these dates is not to be had, the notes
of time in the Acts being few and vague. It is only by connecting those
events of secular history which it records, and the dates of which are
otherwise tolerably known to us—such as the famine under Claudius
Cæsar (
| A.D. 37 | Paul's Conversion | |
| A.D. 40 | First Visit to Jerusalem | |
| A.D. 42-44 | First Residence at Antioch | |
| A.D. 44 | Second Visit to Jerusalem | |
| A.D. 45-47 | First Missionary Journey | |
| A.D. 47-51 | Second Residence at Antioch | |
| Third Visit to Jerusalem | (on which see Notes) |
|
| A.D. 51,53, or 54 | Second Missionary Journey | |
| A.D. 53 or 54 | Fourth Visit to Jerusalem | |
| Third Residence at Antioch | ||
| A.D. 54-58 | Third Missionary Journey | |
| A.D. 58 | Fifth Visit to Jerusalem Arrest and Imprisonment at Cæsarea |
|
| A.D. 60 (Autumn)— A.D. 61 (Spring) |
Voyage to and Arrival in Rome | |
| A.D. 63 | Release from Imprisonment At Crete, Colosse, Macedonia, Corinth, Nicopolis, Dalmatia, Troas |
1 & |
| A.D. 63-65, or 66, or possibly as late as A.D. 66-68 | Martyrdom at Rome |
ABOUT THE ELECTRONIC EDITION
This electronic edition of Jamieson, Fausset, and Brown's one-volume Commentary on the Whole Bible has been prepared from text scanned by Woodside Bible Fellowship. The work has been completed in three passes: first, to import the text into the verse notes of the OnLine Bible, correct common scanning errors, and insert markers for Scripture references, boldface and italics; second, to verify the markers for boldfacing, italics, Scripture citations, cross references, &c.; third, to format the notes.
Expanded Electronic Version.
The designation of this electronic edition of the commentary as expanded refers to the editor's preference for complete words rather than abbreviations in the commentary (with the exception of Scripture references); the addition of white space in layout by placing on new lines the portion of the Scripture on which commentary has been provided by the authors; the replacement of the standard abbreviations "ch." and "vs." in citations with a complete reference to the Bible book, chapter, and verse; the rendering of the abbreviation of standard reference works by Greek and Latin Fathers in full English titles. The purpose of these expansions is to make the Commentary more readable and accessible to the modern reader.
It is worth noting that in the printed version, errors in spelling, punctuation, numbering, cross references have followed throughout the printing history of this one-volume edition of the Commentary. This electronic edition, then, may represent the first corrected edition.
Conventions.
In formatting the commentary for use with the OnLine Bible, the following corrections and improvements have been made, with a view toward improving the readability and, thus, enhancing the usefulness of this reference work:
(1) Added "white space" by beginning a new paragraph with each part of quoted Scripture for which commentary is written.
(2) Formatted Scripture references, using the OnLine Bible abbreviations. When an entire chapter is referenced, the first and last verses are included so that the Scriptures may be viewed from the notes. The abbreviations for "chapter" ("ch." and "chs.") and "verse" ("vs." and "vss.") have been replaced with the appropriate OnLine Bible book designations. Scripture references have been checked for validity, but not necessarily for appropriateness.
(3) Added Scripture references to quotations and allusions in the commentary. These have been enclosed within square brackets.
(4) Standardized inconsistencies in conventions observed by the three authors. For example, in the printed edition, references to notes are indicated variously as "see on," "cf. on," "Note"; marginal notes are indicated as "Margin," "marg.," or "margin" (sometimes the word "margin" appears before the verse reference, sometime after), in roman or italic type; inferential words in Scripture are some times indicated by parentheses or square brackets, or by use of regular type when the verse is in boldface type; bibliographic citations are variously given (for instance, Josephus's The Wars of the Jews as B.J., J.B., Bell. Jud., Wars, Jewish Wars); alternate textual and marginal readings appear variously in roman type, italic type, within quotation marks; to indicate continuation of the Scripture quotation, sometimes ellipsis is used, at other times, "&c."
(5) Expanded the following abbreviations:
"cf." (French, "confer") as "compare" or "for comparison";
"ed." as "edition";
"e.g." (Latin, "exempli gratia") as "for example" or "for
instance";
"i.e." (Latin, "id est") as "that is";
"lit." as "literal" or "literally";
"LXX" and "Sept." as Septuagint;
"MSS." as "manuscripts,"
"N.B." (Latin, Nota Bene) as "Note";
"q.d." (Latin, quasi dicat) as "As if he should say";
"viz.," (Latin, videlicet) as "namely."
(6) The English titles have been provided for the titles (and abbreviations of titles) of Greek and Latin books. For example, instead of adv. Haer., Irenaeus' treatise has been specified as Against Heresies; instead of De viris illustribus or Catalogus scriptorum ecclesiasticorm, or De scriptorum, Jerome's book has been designated as On Illustrious Men. For patristic works, the titles in The Early Church Fathers series have been the ones preferred. Where authors or titles abbreviated in citations cannot be identified certainly, the authors' notes have been retained. (Not all references have been checked for accuracy; however, some corrections have been provided.) The following is a list of the Greek and Latin titles and their English equivalents used in this electronic edition; variants of authors' names are also listed:
| Ambrose | Amularis de Officiis | The Duties of the Clergy |
| Ambrose | Ep. | Epistles |
| Arrian | Expeditio Alexandri | Campaigns of Alexander |
| Athanasius | Orat. | Orations |
| Athenagoras | De Resurrectione Mortuorum | Of the Resurrection of the Dead |
| Augustine | Civit. Dei | The City of God |
| Augustine | De Civitate Dei | The City of God |
| Augustine | De Sancta Virginitate | Holy Virginity |
| Augustine | Ad Catechumenos | The Creed |
| Augustine | De Symbolo ad Catechumenos | The Creed |
| Augustine | Enchir. de Laurentium | Enchirdon |
| Augustine | Ep. | Epistles |
| Augustine | Ep. John | Ten Homilies on the First Epistle of John |
| Augustine | Hæreses | Heresies |
| Augustine | Quæst. Evang. | The Question of the Gospels |
| Aulus Gellius | Noctes Atticæ | Attic Nights |
| Bede | Explan. Apocalypse | Explanation of the Apocalypse |
| Birks | Horæ Apostolicæ | Apostolic History |
| Birks | Horæ Evangelicæ | Gospel History |
| Cæsar | B. G. | Commentaries on the Gallic War |
| Chrysostom | De Sacerdotio | On the Priesthood |
| Chrysostom | Orationes | Orations |
| Cicero | De Natura Deorum | The Nature of the Gods |
| Cicero | Parad. | Paradox |
| Clemens Alexandrinus | Clement of Alexandria | |
| Clement of Alexandria | Pædagogus | The Instructor |
| Clement of Alexandria | Quis Dives Salvus | Who Is the Rich Man Who Shall Be Saved |
| Clement of Alexandria | Stromata | Miscellanies |
| Clemens Romanus | Clement of Rome | |
| Clement of Rome | Constitut. | Apostolical Constitutions |
| Clement of Rome | Epistola ad Corinthios | Epistle to the Corinthians |
| Cyprian | Ad Rogatian | To Rogatianus |
| Cyprian | De Bene Patientiæ | On the Advantage of Patience (Treatise 9) |
| Cyprian | De Hæreticis Baptizandis | Concerning the Baptism of Heretics |
| Cyprian | De Opere et Eleemos | On Works and Alms (Treatise 8) |
| Cyprian | De Oratione Domini | On the Lord's Prayer (Treatise 4) |
| Cyprian | Ep. | Epistles |
| Cyril of Alexandria | De Adoratione | On Worship |
| Cyril of Jerusalem | Catechesis | Catechetical Lectures |
| Ephrem the Syrian | Opp. Græc. | Against the Greeks |
| Ephrem Syrus | Ephrem the Syrian | |
| Epiphanius | Hæreses | Heresies |
| Eusebius | Chron. | Chronicles |
| Eusebius | Demonstratio Evangelicæ | Demonstration of the Gospel |
| Eusebius | H. E. | Ecclesiastical History |
| Eusebius | Præparatio Evangelica | Preparation of the Gospel |
| Firmillian | Epistle ad Cyprian | Epistle to Cyprian |
| Hermas | Shepherd | Shepherd (Vision First, &c.) |
| Hermas | Similes | Similitudes (Similitude Sixth, &c.) |
| Hippolytus | De Antichristo | On Antichrist |
| Hippolytus | Refut. of Hæres. | The Refutation of All Heresies |
| Hovenden, Roger | Angl. Chron. | Annals |
| Ignatius | Ad Symrnæos | Epistle to the Symrnæans |
| Ignatius | Epistola ad Ephesum | Epistle to the Ephesians |
| Ignatius | Epistola ad Romanos | Epistle to the Romans |
| Ignatius | Magnes. | Epistle to the Magnesians |
| Ignatius | Martyrium Ignatii | The Martyrdom of Ignatius |
| Irenæus | Adversus Hæreses | Against Heresies |
| Irenæus | Præf. | Preface |
| Jerome | Adv. err. Johann. Hieros. | Against John of Jerusalem |
| Jerome | Annotationes in Matthæum | Commentary on Matthew |
| Jerome | Catalogus Ecclesiasticorum Scriptorum, (full title, Liber De Viris Illustribus Seu Catalogus Scriptoribus Ecclesiasticus) | On Illustrious Men |
| Jerome | Catalogus Scriptorum | On Illustrious Men |
| Jerome | Catalogus Scriptorum Ecclesiasticorum | On Illustrious Men |
| Jerome | Contra Helvidium | Against Helvidius |
| Jerome | Contra Luciferianos | Dialogues against the Luficerians |
| Jerome | De Scriptorum Ecclesiasticorum | On Illustrious Men |
| Jerome | De Viris Illustribus | On Illustrious Men |
| Jerome | Epistola ad Paulinum | Epistle to Paulinus |
| Jerome | Proæmium in Matthoeum | Commentary on Matthew |
| Jerome | Proæmium in Philemonem | Commentary on Philemon |
| Josephus | Contra Apion | Against Apion |
| Julian | Ep. | Epistles |
| Justin Martyr | Contra Tryphonen | Dialogue with Trypho |
| Justin Martyr | Dialogue contra Tryphonen | Dialogue with Trypho |
| Justin Martyr | Oratio ad Græcos | Discourse to the Greeks |
| Justin Martyr | Quæst ad Orthod. | |
| Lactantius | De Mortibus Persecutorium | Of the Manner in Which the Persecutors Died |
| Lightfoot | Horæ Hebraicæ et Talmudicæ | Hebrew and Talmudic Exercitations |
| Macrob. | Macrobius | |
| Marcellus | Cærmoniale Rom. | Roman Ceremonial |
| Oppian | Cynegetica | Cynegeticks |
| Origen | adv. Celsum | Against Celsus |
| Origen | c. Cels. Contra Celsum |
Against Celsus |
| Origen | Principia | On First Principles |
| Orosius | Hist. Historiarum Libri |
The Seven Books of History against the Pagans |
| Paley | Horæ Paulinæ | History of St. Paul |
| Philo | de Mon. De Mundo Opificio |
The Creation of the World |
| Philo | Legat. ad Caium | The Embassy to Gaius |
| Plato | Legge | Laws |
| Plautus | Miles Gloriosus | A Boastful Soldier |
| Pliny | Ep. | Epistles |
| Plutarch | De Educatione Puerorum | On the Education of Children |
| Polycarp | Ep. Philipp. | Epistle to the Philippians |
| Polycarp | ad Philippenses | Epistle to the Philippians |
| Porphyry | De Abstin. | On Abstinence |
| Primasius | Ad Apocalypsin in fine | Commentary on the Apocalypse |
| Routh | Reliq. Sacr. Reliqiuæ Sacræ |
Sacred Fragments |
| Rufinus | Expositio Symboli Apostolorum | Commentary on the Apostle's Creed |
| Rufinus | Hist. Historia Monachorum |
|
| St. Bernard | Serm. | Sermon |
| Seneca | Ep. | Epistles |
| Socrates | Historia Ecclesiastica | Ecclesiastical History |
| Tacitus | Agricola | On Agriculture |
| Tertullian | Adv. Jud. | Epistle against Judaizers |
| Tertullian | Adversus Marcion | Against Marcion |
| Tertullian | Adversus Praxean | Against Praxeas |
| Tertullian | Adversus Valentinianos | Against Valentinian |
| Tertullian | Contra Marcion | Against Marcion |
| Tertullian | Contra Gnosticos | Against the Gnostics |
| Tertullian | De Anima | A Treatise on the Soul |
| Tertullian | De Coron. De Corona |
The Chaplet |
| Tertullian | De Baptism. | On Baptism |
| Tertullian | De Cultu Fæminarum | On the Apparel of Women |
| Tertullian | De Oratione | Prayer |
| Tertullian | De pat. De Patientia |
Patience |
| Tertullian | De Præscriptione Haereticorum | The Prescription against Heretics |
| Tertullian | De pudicitia | On Modesty |
| Tertullian | De Resurrectione Carnis | On the Resurrection of the Flesh |
| Tertullian | De Velandis Virginibus | On the Veiling of Virgins |
| Tertullian | Scorp. Scorpiace |
Antidote to the Scorpion's Sting |
| Theophilus | Ad Autolychus | To Autolychus |
| Theophylact | Ad Autolychus | To Autolychus |
| Varro | Re Rust. Rerum Rusticarium |
On Agriculture |
| Christian A. Wahl | Clavis | Key of the New Testament |
Citations in which the author and chapter-section notations are given, but not the title, this has been supplied. For example, [Eusebius, 5.2] has been expanded to [Eusebius, Ecclesiastical History, 5.2], referring the reader to the fifth chapter, the second section of that work.
Since, in the printed edition, the use of the abbreviations in citations for "book" ("l.," for the Latin "liber"), "chapter" ("c." or "ch."), and "section" ("s." or "sec.") is somewhat erratic, these abbreivations have been eliminated (in most instances) and the Loeb system of citation has been adopted. For instance, [Irenæus, adversus Hæreses, 4.18, sec. 3] has been cited as [Irenæus, Against Heresies, 4.18.3], referring the reader to the fourth book, the eighteenth chapter, the third section.
(7) In the printed version, both quotation mark and italics are employed to designate a word used as a word; in the electronic version, quotation marks have been used for this purpose, and the use of italics reserved for emphasis of words.
(8) Where boldfacing has been used to highlight words within a sentence, italics have been substituted:
Pr 19:5 5. Compare
Pr 19:9 , where perish explains not escape here (comparePs 88:9 ,10 ).5. Compare
Pr 19:9 , where perish explains not escape here (comparePs 88:9 ,10 ).
(10) Passages including interpolations have been
formatted in the manner of the Commentary as a whole. For example, in
the printed text, the passage from
notwithstanding [or more simply, "but"] being warned of God in a dream, he turned aside [withdrew] into the parts of Galilee, or the Galilean parts.
In the electronic version, however, it is set as follows:
notwithstanding—or more simply, "but."
being warned of God in a dream, he turned aside—withdrew.
into the parts of Galilee—or the Galilean parts.
When work on the Commentary was begun in 1995, it was under somewhat different editorial rules. (1) Since the OnLine Bible did not support italics at that time, quotation marks were used to indicate emphasis; emphasis within quotations in the text was ignored. (2) Since the OnLine Bible eschews hyphenated compound words, many of the hyphens used in the text were eliminated. (3) Marginal notes from the Bible were included in the Commentary to supplement those already mentioned by the authors. (4) Interpolations in quotations were set off by square brackets instead of parentheses. However, when the final pass was begun in 1997, I attempted to adhere more closely to the printed text in regard to use of italics, hyphenation, marginal notes, parentheses, and brackets.
Public Domain Status.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. It was first posted on the Christian Classics Ethereal Library server in December 1997. The links to the Bible Gateway for Scripture references in that copy were added in January 1998 by Harry Plantinga. During July and August 1999, the Scripture references and links were inspected and corrected as necessary. Thanks to correspondents, especially Ken Hamel, who have offered corrections.
Addenda and corrigenda are earnestly solicited.
Created 13 December 1997
Revised 11 July 1998
Revised 27 August 1999
Last Updated 17 October 1999
Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
e_stefanik@email.msn.com
THE FIRST BOOK OF MOSES, CALLED
GENESIS.
Commentary by Robert Jamieson
CHAPTER 1
1. In the beginning—a period of remote
and unknown antiquity, hid in the depths of eternal ages; and so the
phrase is used in
God—the name of the Supreme Being,
signifying in Hebrew, "Strong," "Mighty." It is expressive of
omnipotent power; and by its use here in the plural form, is
obscurely taught at the opening of the Bible, a doctrine clearly
revealed in other parts of it, namely, that though God is one, there is
a plurality of persons in the Godhead—Father, Son, and Spirit,
who were engaged in the creative work (
created—not formed from any pre-existing materials, but made out of nothing.
the heaven and the earth—the universe.
This first verse is a general introduction to the inspired volume,
declaring the great and important truth that all things had a
beginning; that nothing throughout the wide extent of nature existed
from eternity, originated by chance, or from the skill of any inferior
agent; but that the whole universe was produced by the creative power
of God (
2. the earth was without form and
void—or in "confusion and emptiness," as the words are
rendered in
the Spirit of God moved—literally, continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse; and the details of the process are described in the natural way an onlooker would have done, who beheld the changes that successively took place.
3. God said—This phrase, which occurs so repeatedly in the account means: willed, decreed, appointed; and the determining will of God was followed in every instance by an immediate result. Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapors which enveloped the chaos had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect is described in the name "day," which in Hebrew signifies "warmth," "heat"; while the name "night" signifies a "rolling up," as night wraps all things in a shady mantle.
4. divided the light from darkness—refers to the alternation or succession of the one to the other, produced by the daily revolution of the earth round its axis.
5. first day—a natural day, as the mention of its two parts clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunset, saying not day and night as we do, but evening and morning.
6. firmament—an expanse—a beating out as a plate of metal: a name given to the atmosphere from its appearing to an observer to be the vault of heaven, supporting the weight of the watery clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus "in the midst of the waters," that is, separated them; and this being the apparent use of it, is the only one mentioned, although the atmosphere serves other uses, as a medium of life and light.
9. let the waters under the heaven be gathered
together unto one place—The world was to be rendered a
terraqueous globe, and this was effected by a volcanic convulsion on
its surface, the upheaving of some parts, the sinking of others, and
the formation of vast hollows, into which the waters impetuously
rushed, as is graphically described (
11. let the earth bring forth—The bare soil was clothed with verdure, and it is noticeable that the trees, plants, and grasses—the three great divisions of the vegetable kingdom here mentioned—were not called into existence in the same way as the light and the air; they were made to grow, and they grew as they do still out of the ground—not, however, by the slow process of vegetation, but through the divine power, without rain, dew, or any process of labor—sprouting up and flourishing in a single day.
14. let there be lights in the firmament—The atmosphere being completely purified, the sun, moon, and stars were for the first time unveiled in all their glory in the cloudless sky; and they are described as "in the firmament" which to the eye they appear to be, though we know they are really at vast distances from it.
16. two great lights—In consequence of the day being reckoned as commencing at sunset—the moon, which would be seen first in the horizon, would appear "a great light," compared with the little twinkling stars; while its pale benign radiance would be eclipsed by the dazzling splendor of the sun; when his resplendent orb rose in the morning and gradually attained its meridian blaze of glory, it would appear "the greater light" that ruled the day. Both these lights may be said to be "made" on the fourth day—not created, indeed, for it is a different word that is here used, but constituted, appointed to the important and necessary office of serving as luminaries to the world, and regulating by their motions and their influence the progress and divisions of time.
20. moving creature—all oviparous animals, both among the finny and the feathery tribes—remarkable for their rapid and prodigious increase.
fowl—means every flying thing: The word rendered "whales," includes also sharks, crocodiles, &c.; so that from the countless shoals of small fish to the great sea monsters, from the tiny insect to the king of birds, the waters and the air were suddenly made to swarm with creatures formed to live and sport in their respective elements.
24. beasts of the earth—(2) wild animals, whose ravenous natures were then kept in check, and (3) all the various forms of creeping things—from the huge reptiles to the insignificant caterpillars.
26. The last stage in the progress of creation
being now reached—God said, Let us make man—words
which show the peculiar importance of the work to be done, the
formation of a creature, who was to be God's representative, clothed
with authority and rule as visible head and monarch of the world. In
our image, after our likeness—This was a peculiar
distinction, the value attached to which appears in the words being
twice mentioned. And in what did this image of God consist? Not in the
erect form or features of man, not in his intellect, for the devil and
his angels are, in this respect, far superior; not in his immortality,
for he has not, like God, a past as well as a future eternity of being;
but in the moral dispositions of his soul, commonly called original
righteousness (
28. Be fruitful, &c.—The human race
in every country and age has been the offspring of the first pair. Amid
all the varieties found among men, some black, some copper-colored,
others white, the researches of modern science lead to a conclusion,
fully accordant with the sacred history, that they are all of one
species and of one family (
CHAPTER 2
1. the heavens—the firmament or atmosphere.
host—a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished—brought to completion.
No permanent change has ever since been made in the course of the
world, no new species of animals been formed, no law of nature repealed
or added to. They could have been finished in a moment as well as in
six days, but the work of creation was gradual for the instruction of
man, as well, perhaps, as of higher creatures (
2. and he rested on the seventh day—not
to repose from exhaustion with labor (see
3. blessed and sanctified the seventh day—a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
4. These are the generations of the heavens and of
the earth—the history or account of their production. Whence
did Moses obtain this account so different from the puerile and absurd
fictions of the heathen? Not from any human source, for man was not in
existence to witness it; not from the light of nature or reason, for
though they proclaim the eternal power and Godhead by the things which
are made, they cannot tell how they were made. None but the
Creator Himself could give this information, and therefore it is
through faith we understand that the worlds were framed by the word of
God (
5, 6. rain, mist—(See on
7. Here the sacred writer supplies a few more particulars about the first pair.
formed—had FORMED MAN OUT OF THE DUST OF THE GROUND. Science
has proved that the substance of his flesh, sinews, and bones, consists
of the very same elements as the soil which forms the crust of the
earth and the limestone that lies embedded in its bowels. But from that
mean material what an admirable structure has been reared in the human
body (
the breath of life—literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of
life—not that the Creator literally performed this act, but
respiration being the medium and sign of life, this phrase is used to
show that man's life originated in a different way from his
body—being implanted directly by God (
8. Eden—was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
9. tree of life—so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil—so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
15. put the man into the garden of Eden to dress
it—not only to give him a pleasant employment, but to place
him on his probation, and as the title of this garden, the garden of
the Lord (
17. thou shalt not eat of it … thou shalt surely die—no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
18. it is not good for the man to be alone—In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
19. God brought unto Adam—not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof—His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
20. but for Adam there was not found an help meet for him—The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
21. deep sleep—probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs—"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
23. Woman—in Hebrew, "man-ess."
24. one flesh—The human pair differed
from all other pairs, that by peculiar formation of Eve, they were one.
And this passage is appealed to by our Lord as the divine institution
of marriage (
CHAPTER 3
1. the serpent—The fall of man was
effected by the seductions of a serpent. That it was a real serpent is
evident from the plain and artless style of the history and from the
many allusions made to it in the New Testament. But the material
serpent was the instrument or tool of a higher agent, Satan or the
devil, to whom the sacred writers apply from this incident the
reproachful name of "the dragon, that old serpent" [
more subtile—Serpents are proverbial
for wisdom (
He said—There being in the pure bosoms
of the first pair no principle of evil to work upon, a solicitation to
sin could come only from "without," as in the analogous case of Jesus
Christ (
unto the woman—the object of attack, from his knowledge of her frailty, of her having been but a short time in the world, her limited experience of the animal tribes, and, above all, her being alone, unfortified by the presence and counsels of her husband. Though sinless and holy, she was a free agent, liable to be tempted and seduced.
yea, hath God said?—Is it true that He
has restricted you in using the fruits of this delightful place? This
is not like one so good and kind. Surely there is some mistake. He
insinuated a doubt as to her sense of the divine will and appeared as
an angel of light (
2. the woman said, We may eat of the fruit of the
trees of the garden—In her answer, Eve extolled the large
extent of liberty they enjoyed in ranging at will amongst all the
trees—one only excepted, with respect to which, she declared
there was no doubt, either of the prohibition or the penalty. But there
is reason to think that she had already received an injurious
impression; for in using the words "lest ye die," instead of "ye shall
surely die" [
4. Ye shall not surely die—He proceeded, not only to assure her of perfect impunity, but to promise great benefits from partaking of it.
5. your eyes shall be opened—His words meant more than met the ear. In one sense her eyes were opened; for she acquired a direful experience of "good and evil"—of the happiness of a holy, and the misery of a sinful, condition. But he studiously concealed this result from Eve, who, fired with a generous desire for knowledge, thought only of rising to the rank and privileges of her angelic visitants.
6. And when the woman saw that the tree was good
for food—Her imagination and feelings were completely won;
and the fall of Eve was soon followed by that of Adam. The history of
every temptation, and of every sin, is the same; the outward object of
attraction, the inward commotion of mind, the increase and triumph of
passionate desire; ending in the degradation, slavery, and ruin of the
soul (
8. they heard the voice of the Lord God walking in the garden—The divine Being appeared in the same manner as formerly—uttering the well-known tones of kindness, walking in some visible form (not running hastily, as one impelled by the influence of angry feelings). How beautifully expressive are these words of the familiar and condescending manner in which He had hitherto held intercourse with the first pair.
in the cool of the day—literally, "the breeze of the day," the evening.
hid themselves amongst the trees of the
garden—Shame, remorse, fear—a sense of
guilt—feelings to which they had hitherto been strangers
disordered their minds and led them to shun Him whose approach they
used to welcome. How foolish to think of eluding His notice (
10. afraid, because … naked—apparently, a confession—the language of sorrow; but it was evasive—no signs of true humility and penitence—each tries to throw the blame on another.
12. The woman … gave me—He blames God [Calvin]. As the woman had been given him for his companion and help, he had eaten of the tree from love to her; and perceiving she was ruined, was determined not to survive her [M'knight].
13. beguiled—cajoled by flattering lies. This sin of the first pair was heinous and aggravated—it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator.
14. And the Lord God said unto the serpent—The Judge pronounces a doom: first, on the material serpent, which is cursed above all creatures. From being a model of grace and elegance in form, it has become the type of all that is odious, disgusting, and low [Le CLERC, Rosenmuller]; or the curse has converted its natural condition into a punishment; it is now branded with infamy and avoided with horror; next, on the spiritual serpent, the seducer. Already fallen, he was to be still more degraded and his power wholly destroyed by the offspring of those he had deceived.
15. thy seed—not only evil spirits, but wicked men.
seed of the woman—the Messiah, or His Church [Calvin, Hengstenberg].
I will put enmity between thee and the woman—God can only be said to do so by leaving "the serpent and his seed to the influence of their own corruption; and by those measures which, pursued for the salvation of men, fill Satan and his angels with envy and rage."
thou shalt bruise his heel—The serpent wounds the heel that crushes him; and so Satan would be permitted to afflict the humanity of Christ and bring suffering and persecution on His people.
it shall bruise thy head—The serpent's poison is lodged in its head; and a bruise on that part is fatal. Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.
16. unto the woman he said, I will greatly
multiply thy sorrow—She was doomed as a wife and mother to
suffer pain of body and distress of mind. From being the help meet of
man and the partner of his affections [
17-19. unto Adam he said—made to gain his livelihood by tilling the ground; but what before his fall he did with ease and pleasure, was not to be accomplished after it without painful and persevering exertion.
19. till thou return unto the ground—Man
became mortal; although he did not die the moment he ate the forbidden
fruit, his body underwent a change, and that would lead to dissolution;
the union subsisting between his soul and God having already been
dissolved, he had become liable to all the miseries of this life and to
the pains of hell for ever. What a mournful chapter this is in the
history of man! It gives the only true account of the origin of all the
physical and moral evils that are in the world; upholds the moral
character of God; shows that man, made upright, fell from not being
able to resist a slight temptation; and becoming guilty and miserable,
plunged all his posterity into the same abyss (
20. Adam called his wife's name Eve—probably in reference to her being a mother of the promised Saviour, as well as of all mankind.
21. God made coats of skins—taught them
to make these for themselves. This implies the institution of animal
sacrifice, which was undoubtedly of divine appointment, and instruction
in the only acceptable mode of worship for sinful creatures, through
faith in a Redeemer (
22. And God said, Behold, the man is become as one of us—not spoken in irony as is generally supposed, but in deep compassion. The words should be rendered, "Behold, what has become [by sin] of the man who was as one of us"! Formed, at first, in our image to know good and evil—how sad his condition now.
and now, lest he put forth his hand, and take also of the tree of life—This tree being a pledge of that immortal life with which obedience should be rewarded, man lost, on his fall, all claim to this tree; and therefore, that he might not eat of it or delude himself with the idea that eating of it would restore what he had forfeited, the Lord sent him forth from the garden.
24. placed … cherbim—The passage
should be rendered thus: "And he dwelt between the cherubim at the East
of the Garden of Eden and a fierce fire, or Shekinah, unfolding itself
to preserve the way of the tree of life." This was the mode of worship
now established to show God's anger at sin and teach the mediation of a
promised Saviour as the way of life, as well as of access to God. They
were the same figures as were afterwards in the tabernacle and temple;
and now, as then, God said, "I will commune with thee from above the
mercy seat, from between the two cherubims" (
CHAPTER 4
1. Eve said, I have gotten a man from the
Lord—that is, "by the help of the Lord"—an expression
of pious gratitude—and she called him Cain, that is, "a
possession," as if valued above everything else; while the arrival of
another son reminding Eve of the misery she had entailed on her
offspring, led to the name Abel, that is, either weakness, vanity
(
2. Abel was a keeper of sheep—literally, "a feeder of a flock," which, in Oriental countries, always includes goats as well as sheep. Abel, though the younger, is mentioned first, probably on account of the pre-eminence of his religious character.
3. in process of time—Hebrew, "at the end of days," probably on the Sabbath.
brought … an offering unto the
Lord—Both manifested, by the very act of offering, their
faith in the being of God and in His claims to their reverence and
worship; and had the kind of offering been left to themselves, what
more natural than that the one should bring "of the fruits of the
ground," and that the other should bring "of the firstlings of his
flock and the fat thereof" [
4. the Lord had respect unto Abel, not unto
Cain, &c.—The words, "had respect to," signify in
Hebrew,—"to look at any thing with a keen earnest glance,"
which has been translated, "kindle into a fire," so that the divine
approval of Abel's offering was shown in its being consumed by fire
(see
7. If thou doest well, shalt thou not be accepted?—A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times.
sin lieth at the door—sin, that is, a
sin offering—a common meaning of the word in Scripture (as in
unto thee shall be his desire—The high
distinction conferred by priority of birth is described (
8. And Cain talked with Abel his
brother—Under the guise of brotherly familiarity, he
concealed his premeditated purpose till a convenient time and place
occurred for the murder (
9. I know not—a falsehood. One sin leads to another.
10. the voice of thy brother's blood crieth unto me—Cain, to lull suspicion, had probably been engaging in the solemnities of religion when he was challenged directly from the Shekinah itself.
11, 12. now art thou cursed from the earth—a curse superadded to the general one denounced on the ground for Adam's sin.
12. a fugitive—condemned to perpetual exile; a degraded outcast; the miserable victim of an accusing conscience.
13, 14. And Cain said … My punishment is greater than I can bear—What an overwhelming sense of misery; but no sign of penitence, nor cry for pardon.
14. every one that findeth me shall slay me—This shows that the population of the world was now considerably increased.
15. whosoever slayeth Cain—By a special act of divine forbearance, the life of Cain was to be spared in the then small state of the human race.
set a mark—not any visible mark or brand on his forehead, but some sign or token of assurance that his life would be preserved. This sign is thought by the best writers to have been a wild ferocity of aspect that rendered him an object of universal horror and avoidance.
16. presence of the Lord—the appointed
place of worship at Eden. Leaving it, he not only severed himself from
his relatives but forsook the ordinances of religion, probably casting
off all fear of God from his eyes so that the last end of this man is
worse than the first (
land of Nod—of flight or exile—thought by many to have been Arabia-Petræa—which was cursed to sterility on his account.
17-22. builded a city—It has been in cities that the human race has ever made the greatest social progress; and several of Cain's descendants distinguished themselves by their inventive genius in the arts.
19. Lamech took unto him two wives—This is the first transgression of the law of marriage on record, and the practice of polygamy, like all other breaches of God's institutions, has been a fruitful source of corruption and misery.
23, 24. Lamech said unto his wives—This speech is in a poetical form, probably the fragment of an old poem, transmitted to the time of Moses. It seems to indicate that Lamech had slain a man in self-defense, and its drift is to assure his wives, by the preservation of Cain, that an unintentional homicide, as he was, could be in no danger.
26. men began to call upon the name of the Lord—rather, by the name of the Lord. God's people, a name probably applied to them in contempt by the world.
CHAPTER 5
1. book of the generations—(See
Adam—used here either as the name of the first man, or of the human race generally.
5. all the days … Adam lived—The
most striking feature in this catalogue is the longevity of Adam and
his immediate descendants. Ten are enumerated (
21. Enoch … begat Methuselah—This name signifies, "He dieth, and the sending forth," so that Enoch gave it as prophetical of the flood. It is computed that Methuselah died in the year of that catastrophe.
24. And Enoch walked with God—a common phrase in Eastern countries denoting constant and familiar intercourse.
was not; for God took him—In
26. Lamech—a different person from the
one mentioned in the preceding chapter [
32. Noah was five hundred years old: and … begat—That he and the other patriarchs were advanced in life before children were born to them is a difficulty accounted for probably from the circumstance that Moses does not here record their first-born sons, but only the succession from Adam through Seth to Abraham.
CHAPTER 6
2. the sons of God saw the daughters of men—By the former is meant the family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, religious themselves, would as wives and mothers exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity.
3. flesh—utterly, hopelessly debased.
And the Lord said, My spirit shall not always
strive—Christ, as God, had by His Spirit inspiring Enoch,
Noah, and perhaps other prophets (
yet his days shall be an hundred and twenty years—It is probable that the corruption of the world, which had now reached its height, had been long and gradually increasing, and this idea receives support from the long respite granted.
4. giants—The term in Hebrew implies not so much the idea of great stature as of reckless ferocity, impious and daring characters, who spread devastation and carnage far and wide.
5, 6. God saw it … repented …
grieved—God cannot change (
8. But Noah found grace in the eyes of the Lord—favor. What an awful state of things when only one man or one family of piety and virtue was now existing among the professed sons of God!
9. Noah … just … and
perfect—not absolutely; for since the fall of Adam no man has
been free from sin except Jesus Christ. But as living by faith he was
just (
11. the earth was filled with violence—In the absence of any well-regulated government it is easy to imagine what evils would arise. Men did what was right in their own eyes, and, having no fear of God, destruction and misery were in their ways.
13. And God said unto Noah—How startling
must have been the announcement of the threatened destruction! There
was no outward indication of it. The course of nature and experience
seemed against the probability of its occurrence. The public opinion of
mankind would ridicule it. The whole world would be ranged against him.
Yet, persuaded the communication was from God, through faith (
14. Make thee an ark—ark, a hollow chest
(
gopher wood—probably cypress, remarkable for its durability and abounding on the Armenian mountains.
rooms—cabins or small cells.
pitch it within and without—mineral pitch, asphalt, naphtha, or some bituminous substance, which, when smeared over and become hardened, would make it perfectly watertight.
15. And this is the fashion—According to the description, the ark was not a ship, but an immense house in form and structure like the houses in the East, designed not to sail, but only to float. Assuming the cubit to be 21.888 inches, the ark would be five hundred forty-seven feet long, ninety-one feet two inches wide, and forty-seven feet two inches high.
16. A window—probably a skylight, formed of some transparent substance unknown.
in a cubit shalt thou finish it above—a direction to raise the roof in the middle, seemingly to form a gentle slope for letting the water run off.
17-22. And, behold, I, even I, do bring a
flood—The repetition of the announcement was to establish its
certainty (
18. But with thee will I establish my
covenant—a special promise of deliverance, called a covenant,
to convince him of the confidence to be reposed in it. The substance
and terms of this covenant are related at
22. Thus did Noah—He began without delay to prepare the colossal fabric, and in every step of his progress faithfully followed the divine directions he had received.
CHAPTER 7
1. And the Lord said unto Noah, Come thou and all thy house into the ark—The ark was finished; and Noah now, in the spirit of implicit faith, which had influenced his whole conduct, waited for directions from God.
2, 3. Of every clean beast … fowls—Pairs of every species of animals, except the tenants of the deep, were to be taken for the preservation of their respective kinds. This was the general rule of admission, only with regard to those animals which are styled "clean," three pairs were to be taken, whether of beasts or birds; and the reason was that their rapid multiplication was a matter of the highest importance, when the earth should be renovated, for their utility either as articles of food or as employed in the service of man. But what was the use of the seventh? It was manifestly reserved for sacrifice; and so that both during Noah's residence in the ark, and after his return to dry land, provision was made for celebrating the rites of worship according to the religion of fallen man. He did not, like many, leave religion behind. He provided for it during his protracted voyage.
4. For yet seven days—A week for a world
to repent! What a solemn pause! Did they laugh and ridicule his folly
still? He whose eyes saw and whose heart felt the full amount of human
iniquity and perverseness has told us of their reckless disregard
(
9. There went in two and two—Doubtless they were led by a divine impulse. The number would not be so large as at first sight one is apt to imagine. It has been calculated that there are not more than three hundred distinct species of beasts and birds, the immense varieties in regard to form, size, and color being traceable to the influence of climate and other circumstances.
16. and the Lord shut him in—literally,
"covered him round about." The "shutting him in" intimated that Noah
had become the special object of divine care and protection, and that
to those without the season of grace was over (
17. the waters increased, and bare up the ark—It seems to have been raised so gradually as to be scarcely perceptible to its occupants.
20. Fifteen cubits upward … and the mountains were covered—twenty-two and a half feet above the summits of the highest hills. The language is not consistent with the theory of a partial deluge.
21. all flesh died … fowl … cattle,
and … creeping thing—It has been a uniform principle in
the divine procedure, when judgments were abroad on the earth, to
include every thing connected with the sinful objects of His wrath
(
24. an hundred and fifty days—a period
of five months. Though long before that every living creature must have
been drowned, such a lengthened continuance of the flood was designed
to manifest God's stern displeasure at sin and sinners. Think of Noah
during such a crisis. We learn (
CHAPTER 8
1. And God remembered Noah—The divine purpose in this awful dispensation had been accomplished, and the world had undergone those changes necessary to fit it for becoming the residence of man under a new economy of Providence.
and every living thing … in the
ark—a beautiful illustration of
and God made a wind to pass over the
earth—Though the divine will could have dried up the liquid
mass in an instant, the agency of a wind was employed (
4. seventh month—of the year—not of the flood—which lasted only five months.
rested—evidently indicating a calm and gentle motion.
upon the mountains of Ararat—or
Armenia, as the word is rendered (
5. And the waters decreased continually—The decrease of the waters was for wise reasons exceedingly slow and gradual—the period of their return being nearly twice as long as that of their rise.
6. at the end of forty days—It is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fresh air; and it was perfectly consistent with faith and patience to make inquiries whether the earth was yet ready.
7. And he sent forth a raven—The smell of carrion would allure it to remain if the earth were in a habitable state. But it kept hovering about the spot, and, being a solitary bird, probably perched on the covering.
8-11. Also he sent forth a dove—a bird flying low and naturally disposed to return to the place of her abode.
10. again he sent forth the dove—Her flight, judging by the time she was abroad, was pursued to a great distance, and the newly plucked olive leaf, she no doubt by supernatural impulse brought in her bill, afforded a welcome proof that the declivities of the hills were clear.
12. he … sent forth the dove: which returned not … any more—In these results, we perceive a wisdom and prudence far superior to the inspiration of instinct—we discern the agency of God guiding all the movements of this bird for the instruction of Noah, and reviving the hopes of his household.
other seven days—a strong presumptive proof that Noah observed the Sabbath during his residence in the ark.
13, 14. Noah removed the covering of the ark—probably only as much of it as would afford him a prospect of the earth around. Yet for about two months he never stirred from his appointed abode till he had received the express permission of God. We should watch the leading of Providence to direct us in every step of the journey of life.
15, 16. And God spake … Go
forth—They went forth in the most orderly manner—the
human occupants first, then each species "after their kinds" [
20. Noah builded an altar—literally, "a high place"—probably a mound of earth, on which a sacrifice was offered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced.
took of every clean beast … fowl—For so unparalleled a deliverance, a special acknowledgment was due.
21. And the Lord smelled a sweet savour—The sacrifice offered by a righteous man like Noah in faith was acceptable as the most fragrant incense.
Lord said in his heart—same as "I have
sworn that the waters of Noah should no more go over the earth" (
for—that is, "though the imagination is evil"; instead of inflicting another destructive flood, I shall spare them—to enjoy the blessings of grace, through a Saviour.
22. While the earth remaineth—The
consummation, as intimated in
CHAPTER 9
1. And God blessed Noah—Here is republished the law of nature that was announced to Adam, consisting as it originally did of several parts.
Be fruitful, &c.—The first part
relates to the transmission of life, the original blessing being
reannounced in the very same words in which it had been promised at
first [
2. And the fear of you and the dread of you—The second part re-establishes man's dominion over the inferior animals; it was now founded not as at first in love and kindness, but in terror; this dread of man prevails among all the stronger as well as the weaker members of the animal tribes and keeps away from his haunts all but those employed in his service.
3. Every moving thing that liveth shall be meat for you—The third part concerns the means of sustaining life; man was for the first time, it would seem, allowed the use of animal food, but the grant was accompanied with one restriction.
4. But flesh … the blood … shall ye not eat—The sole intention of this prohibition was to prevent these excesses of cannibal ferocity in eating flesh of living animals, to which men in the earlier ages of the world were liable.
5. surely your blood of your lives will I
require—The fourth part establishes a new power for
protecting life—the institution of the civil magistrate
(
6. Whoso sheddeth man's blood … for in the image of God made he man—It is true that image has been injured by the fall, but it is not lost. In this view, a high value is attached to the life of every man, even the poorest and humblest, and an awful criminality is involved in the destruction of it.
13. I do set my bow in the cloud—set, that is, constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appearance when showers began to fall would be welcomed with the liveliest feelings of joy.
20. And Noah … planted a vineyard—Noah had been probably bred to the culture of the soil, and resumed that employment on leaving the ark.
21. And he drank of the wine, and was drunken—perhaps at the festivities of the vintage season. This solitary stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency.
24. This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event. It is probable that there is a long interval included between these verses and that this prophecy, like that of Jacob on his sons, was not uttered till near the close of Noah's life when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after.
25. Cursed be Canaan—This doom has been fulfilled in the destruction of the Canaanites—in the degradation of Egypt and the slavery of the Africans, the descendants of Ham.
26. Blessed be the Lord God of
Shem—rather, "Blessed of Jehovah, my God, be Shem,"—an
intimation that the descendants of Shem should be peculiarly honored in
the service of the true God, His Church being for ages established
among them (the Jews), and of them, concerning the flesh, Christ came.
They got possession of Canaan, the people of that land being made their
"servants" either by conquest, or, like the Gibeonites, by submission
[
27. God shall enlarge Japheth—pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia.
he shall dwell in the tents of Shem—a
prophecy being fulfilled at the present day, as in India British
Government is established and the Anglo-Saxons being in the ascendancy
from Europe to India, from India over the American continent. What a
wonderful prophecy in a few verses (
CHAPTER 10
1. sons of Noah—The historian has not
arranged this catalogue according to seniority of birth; for the
account begins with the descendants of Japheth, and the line of Ham is
given before that of Shem though he is expressly said to be the
youngest or younger son of Noah; and Shem was the elder brother of
Japheth (
generations, &c.—the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."
5. the isles of the Gentiles—a phrase by
which the Hebrews described all countries which were accessible by sea
(
6. sons of Ham—emigrated southward, and
their settlements were: Cush in Arabia, Canaan in the country known by
his name, and Mizraim in Egypt, Upper and Lower. It is generally
thought that his father accompanied him and personally superintended
the formation of the settlement, whence Egypt was called "the land of
Ham" [
8. Nimrod—mentioned as eclipsing all his
family in renown. He early distinguished himself by his daring and
successful prowess in hunting wild beasts. By those useful services he
earned a title to public gratitude; and, having established a permanent
ascendancy over the people, he founded the first kingdom in the world
[
10. the beginning of his kingdom—This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.
11. Out of that land went forth Asshur—or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country.
and builded Nineveh—opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.
21. Unto Shem—The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.
23. Aram—In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.
24. Arphaxad—The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.
25. Peleg; for in his days was the earth
divided—After the flood (
32. These are the families of the sons of Noah, after their generations, in their nations, &c.—This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves.
CHAPTER 11
1. the whole earth was of one language. The
descendants of Noah, united by the strong bond of a common language,
had not separated, and notwithstanding the divine command to replenish
the earth, were unwilling to separate. The more pious and well-disposed
would of course obey the divine will; but a numerous body, seemingly
the aggressive horde mentioned (
2. land of Shinar—The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.
3. brick—There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried—others burnt in the kiln and of different colors.
slime—bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.
4. a tower whose top may reach unto
heaven—a common figurative expression for great height (
lest we be scattered—To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.
6. and now nothing will be restrained from them—an apparent admission that the design was practicable, and would have been executed but for the divine interposition.
7. confound their language—literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down—that all men might be brought back to the family of God.
28. Ur—now Orfa; that is, "light," or
"fire." Its name probably derived from its being devoted to the rites
of fire-worship. Terah and his family were equally infected with that
idolatry as the rest of the inhabitants (
31. Sarai his daughter-in-law—the same
as Iscah [
they came unto Haran—two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.
CHAPTER 12
1. Now the Lord had said unto Abram—It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history.
Get thee out of thy country—His being
brought to the knowledge and worship of the true God had probably been
a considerable time before. This call included two promises: the first,
showing the land of his future posterity; and the second, that in his
posterity all the earth was to be blessed (
5. into the land of Canaan … they came—with his wife and an orphan nephew. Abram reached his destination in safety, and thus the first promise was made good.
6. the place of Sichem—or Shechem, a
pastoral valley then unoccupied (compare
plain of Moreh—rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.
7. Unto thy seed will I give this land—God was dealing with Abram not in his private and personal capacity merely, but with a view to high and important interests in future ages. That land his posterity was for centuries to inhabit as a peculiar people; the seeds of divine knowledge were to be sown there for the benefit of all mankind; and considered in its geographical situation, it was chosen in divine wisdom as the fittest of all lands to serve as the cradle of a divine revelation designed for the whole world.
and there builded he an altar unto the Lord—By this solemn act of devotion Abram made an open profession of his religion, established the worship of the true God, and declared his faith in the promise.
10. there was a famine … and Abram went down
into Egypt—He did not go back to the place of his nativity,
as regretting his pilgrimage and despising the promised land (
11-13. Sarai's complexion, coming from a mountainous country, would be fresh and fair compared with the faces of Egyptian women which were sallow. The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.
14. when Abram was come into Egypt—It appears from the monuments of that country that at the time of Abram's visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most northern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd-kings, in close alliance with the people of Canaan.
15. the woman was taken into Pharaoh's house—Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brother may deplore the removal as a calamity, but the royal right is never resisted nor questioned.
16. he entreated Abram well for her sake—The presents are just what one pastoral chief would give to another.
18-20. Here is a most humiliating rebuke, and
Abram deserved it. Had not God interfered, he might have been tempted
to stay in Egypt and forget the promise (
CHAPTER 13
1. went up … south—Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent.
2. very rich—compared with the pastoral tribes to which Abraham belonged. An Arab sheik is considered rich who has a hundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abram being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these peoples, his probably arose from the sale of his produce in Egypt.
3. went on his journeys—His progress would be by slow marches and frequent encampments as Abram had to regulate his movements by the prospect of water and pasturage.
unto the place … between Beth-el and Hai—"a conspicuous hill—its topmost summit resting on the rocky slopes below, and distinguished by its olive groves—offering a natural base for the altar and a fitting shade for the tent of the patriarch" [Stanley].
4. there Abram called on the name of the Lord—He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils—to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.
7. And there was a strife—Abraham's
character appears here in a most amiable light. Having a strong sense
of religion, he was afraid of doing anything that might tend to injure
its character or bring discredit on its name, and he rightly judged
that such unhappy effects would be produced if two persons whom nature
and grace had so closely connected should come to a rupture [
10. Lot lifted up his eyes—Travellers
say that from the top of this hill, a little "to the east of Beth-el"
[
11. Then Lot chose him all the plain—a choice excellent from a worldly point of view, but most inexpedient for his best interests. He seems, though a good man, to have been too much under the influence of a selfish and covetous spirit: and how many, alas! imperil the good of their souls for the prospect of worldly advantage.
14, 15. Lift up now thine eyes … all the
land which thou seest—So extensive a survey of the country,
in all directions, can be obtained from no other point in the
neighborhood; and those plains and hills, then lying desolate before
the eyes of the solitary patriarch, were to be peopled with a mighty
nation "like the dust of the earth in number," as they were in
Solomon's time (
18. the plain of Mamre … built … an altar—the renewal of the promise was acknowledged by Abram by a fresh tribute of devout gratitude.
CHAPTER 14
1. And it came to pass—This chapter
presents Abram in the unexpected character of a warrior. The occasion
was this: The king of Sodom and the kings of the adjoining cities,
after having been tributaries for twelve years to the king of Elam,
combined to throw off his yoke. To chastise their rebellion, as he
deemed it, Chedorlaomer, with the aid of three allies, invaded the
territories of the refractory princes, defeated them in a pitched
battle where the nature of the ground favored his army (
12. they took Lot … and his goods, and departed—How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good.
13. there came one that had escaped—Abram might have excused himself from taking any active concern in his "brother," that is, nephew, who little deserved that he should incur trouble or danger on his account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot.
14. And when Abram heard that his brother was taken captive, he armed his trained servants—domestic slaves, such as are common in Eastern countries still and are considered and treated as members of the family. If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment he must have had.
15, 16. he divided himself … by night—This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes between Arab chiefs in the present day. When a defeated party resolves to pursue the enemy, they wait till they are fast asleep; then, as they have no idea of posting sentinels, they rush upon them from different directions, strike down the tent poles—if there is any fight at all, it is the fray of a tumultuous mob—a panic commonly ensues, and the whole contest is ended with little or no loss on either side.
18. Melchizedek—This victory conferred a
public benefit on that part of the country; and Abram, on his return,
was treated with high respect and consideration, particularly by the
king of Sodom and Melchizedek, who seems to have been one of the few
native princes, if not the only one, who knew and worshipped, "the most
high God," whom Abram served. This king who was a type of the Saviour
(
20. he gave him tithes of all—Here is an
evidence of Abram's piety, as well as of his valor; for it was to a
priest or official mediator between God and him that Abram gave a tenth
of the spoil—a token of his gratitude and in honor of a divine
ordinance (
21. the king of Sodom said … Give me the
persons—According to the war customs still existing among the
Arab tribes, Abram might have retained the recovered goods, and his
right was acknowledged by the king of Sodom. But with honest pride, and
a generosity unknown in that part of the world, he replied with strong
phraseology common to the East, "I have lifted up mine hand" [that is,
I have sworn] unto the Lord that I will not take from a thread even to
a sandal-thong, and that that I will not take any thing that [is]
thine, lest thou shouldst say, I have made Abram rich" [
CHAPTER 15
1. After these things—the conquest of the invading kings.
the word of the Lord—a phrase used, when connected with a vision, to denote a prophetic message.
Fear not, Abram—When the excitement of
the enterprise was over, he had become a prey to despondency and terror
at the probable revenge that might be meditated against him. To dispel
his fear, he was favored with this gracious announcement. Having such a
promise, how well did it become him (and all God's people who have the
same promise) to dismiss fears, and cast all burdens on the Lord (
2. Lord God, what wilt thou give?—To his
mind the declaration, "I am thy exceeding great reward" [
3. Eliezer of Damascus … one born in my house is mine heir—According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned—and absolute submission to God's time, as well as way, of accomplishing His promise.
4. This shall not be thine heir—To the
first part of his address no reply was given; but having renewed it in
a spirit of more becoming submission, "whereby shall I know that I
shall inherit it" [
9-21. Take me an heifer, &c.—On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.
CHAPTER 16
1. Now, Sarai … had a handmaid—a female slave—one of those obtained in Egypt.
3. Sarai … gave her to … Abram to be his wife—"Wife" is here used to describe an inferior, though not degrading, relation, in countries where polygamy prevails. In the case of these female slaves, who are the personal property of his lady, being purchased before her marriage or given as a special present to her, no one can become the husband's secondary wife without her mistress consent or permission. This usage seems to have prevailed in patriarchal times; and Hagar, Sarai's slave, of whom she had the entire right of disposing, was given by her mistress' spontaneous offer, to be the secondary wife of Abram, in the hope of obtaining the long-looked-for heir. It was a wrong step—indicating a want of simple reliance on God—and Sarai was the first to reap the bitter fruits of her device.
5. And Sarai said … My wrong be upon thee—Bursts of temper, or blows, as the original may bear, took place till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her in reality, as well as in name, a house of bondage.
7. And the angel of the Lord found her by a fountain—This well, pointed out by tradition, lay on the side of the caravan road, in the midst of Shur, a sandy desert on the west of Arabia-Petræa, to the extent of a hundred fifty miles, between Palestine and Egypt. By taking that direction, she seems to have intended to return to her relatives in that country. Nothing but pride, passion, and sullen obstinacy, could have driven any solitary person to brave the dangers of such an inhospitable wild; and she would have died, had not the timely appearance and words of the angel recalled her to reflection and duty.
11. Ishmael—Like other Hebrew names, this had a signification, and it is made up of two words—"God hears." The reason is explained.
12. he will be a wild man—literally, "a wild ass man," expressing how the wildness of Ishmael and his descendants resembles that of the wild ass.
his hand will be against every man—descriptive of the rude, turbulent, and plundering character of the Arabs.
dwell in the presence of all his brethren—dwell, that is, pitch tents; and the meaning is that they maintain their independence in spite of all attempts to extirpate or subdue them.
13. called the name—common in ancient times to name places from circumstances; and the name given to this well was a grateful recognition of God's gracious appearance in the hour of Hagar's distress.
CHAPTER 17
1. Abram … ninety years old and
nine—thirteen years after the birth of Ishmael [
the Lord appeared—some visible manifestation of the divine presence, probably the Shekinah or radiant glory of overpowering effulgence.
I am the Almighty God—the name by
which He made Himself known to the patriarchs (
walk … and …
perfect—upright, or sincere (
3. Abram fell on his face—the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence.
4. my covenant is with thee—Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour.
5. but thy name shall be Abraham—In
Eastern countries a change of name is an advertisement of some new
circumstance in the history, rank, or religion of the individual who
bears it. The change is made variously, by the old name being entirely
dropped for the new, or by conjoining the new with the old; or
sometimes only a few letters are inserted, so that the altered form may
express the difference in the owner's state or prospects. It is
surprising how soon a new name is known and its import spread through
the country. In dealing with Abraham and Sarai, God was pleased to
adapt His procedure to the ideas and customs of the country and age.
Instead of Abram, "a high father," he was to be called Abraham, "father
of a multitude of nations" (see
8. I will give unto thee … the
land—It had been previously promised to Abraham and his
posterity (
10. Every man child among you shall be
circumcised—This was the sign in the Old Testament Church as
baptism is in the New, and hence the covenant is called "covenant of
circumcision" (
15, 16. As for Sarai … I will … give thee a son also of her—God's purposes are gradually made known. A son had been long ago promised to Abraham. Now, at length, for the first time he is informed that it was to be a child of Sarai.
17. Abraham fell upon his face, and
laughed—It was not the sneer of unbelief, but a smile of
delight at the improbability of the event (
18. O that Ishmael might live before
thee—natural solicitude of a parent. But God's thoughts are
not as man's thoughts [
19, 20. The blessings of the covenant are reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet personally he might, and it is to be hoped did, enjoy its benefits.
CHAPTER 18
1. the Lord appeared—another manifestation of the divine presence, more familiar than any yet narrated; and more like that in the fulness of time, when the Word was made flesh.
plains of Mamre—rather, terebinth or oak of Mamre; a tall-spreading tree or grove of trees.
sat in the tent door—The tent itself being too close and sultry at noon, the shaded open front is usually resorted to for the air that may be stirring.
2. lift up his eyes … and, lo, three men—Travellers in that quarter start at sunrise and continue till midday when they look out for some resting-place.
he ran to meet them—When the visitor is an ordinary person, the host merely rises; but if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent, putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome.
3. My Lord, if now I have found favor—The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals, being still the first observed among the pastoral people of Hebron.
5. for therefore are ye come—No questions were asked. But Abraham knew their object by the course they took—approaching directly in front of the chief sheik's tent, which is always distinguishable from the rest and thus showing their wish to be his guests.
6. Abraham hastened … unto Sarah … make cakes upon the hearth—Bread is baked daily, no more than is required for family use, and always by the women, commonly the wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, previously heated by a fire. The fire being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off.
7. Abraham ran unto the herd, and fetched a calf—Animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required—either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire. It is always eaten along with boiled corn swimming in butter or melted fat, into which every morsel of meat, laid upon a piece of bread, is dipped, before being conveyed by the fingers to the mouth.
8. milk—A bowl of camel's milk ends the repast.
he stood by them under the tree—The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand while his guests are at their food, and Abraham evidently did this before he was aware of the real character of his visitors.
10. Sarah heard it in the tent door, which was behind him—The women's apartment is in the back of the tent, divided by a thin partition from the men's.
12. Therefore Sarah laughed within
herself—Long delay seems to have weakened faith. Sarah
treated the announcement as incredible, and when taxed with the silent
sneer, she added falsehood to distrust. It was an aggravated offense
(
16. the men rose … Abraham went with them—It is customary for a host to escort his guests a little way.
17. the Lord said, Shall I hide—The chief stranger, no other than the Lord, disclosed to Abraham the awful doom about to be inflicted on Sodom and the cities of the plain for their enormous wickedness.
21. I will go down … and
see—language used after the manner of men. These cities were
to be made examples to all future ages of God's severity; and therefore
ample proof given that the judgment was neither rash nor excessive
(
23. Abraham drew near, and said,
&c.—The scene described is full of interest and
instruction—showing in an unmistakable manner the efficacy of
prayer and intercession. (See also
33. the Lord … left communing … and
Abraham returned unto his place—Why did Abraham cease to
carry his intercessions farther? Either because he fondly thought that
he was now sure of the cities being preserved (
CHAPTER 19
1. there came two angels—most probably two of those that had been with Abraham, commissioned to execute the divine judgment against Sodom.
Lot sat in the gate of Sodom—In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favorite lounge in the evenings, the arched roof affording a pleasant shade.
2. turn in, I pray you … tarry all
night—offer of the same generous hospitalities as described
in
And they said, Nay; but we will abide in the street all night—Where there are no inns and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks.
3. entered into his house—On removing to
the plain, Lot intended at first to live in his tent apart from the
people [
4. men of Sodom, compassed the house—Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.
12, 13. Hast thou here any besides? … we
will destroy this place—Apostolic authority has declared Lot
was "a righteous man" (
15-17. The kindly interest the angels took in the preservation of Lot is beautifully displayed. But he "lingered." Was it from sorrow at the prospect of losing all his property, the acquisition of many years? Or was it that his benevolent heart was paralyzed by thoughts of the awful crisis? This is the charitable way of accounting for a delay that would have been fatal but for the friendly urgency of the angel.
18, 19. Lot said … Oh, not so, my Lord … I cannot escape to the mountain—What a strange want of faith and fortitude, as if He who had interfered for his rescue would not have protected Lot in the mountain solitude.
21. See, I have accepted thee concerning this … also—His request was granted him, the prayer of faith availed, and to convince him, from his own experience, that it would have been best and safest at once to follow implicitly the divine directions.
22. Haste … for I cannot do any thing till
thou be come thither—The ruin of Sodom was suspended till he
was secure. What care God does take of His people (
24. Then the Lord rained … brimstone and
fire from … heaven—God, in accomplishing His purposes,
acts immediately or mediately through the agency of means; and there
are strong grounds for believing that it was in the latter way He
effected the overthrow of the cities of the plain—that it was, in
fact, by a volcanic eruption. The raining down of fire and brimstone
from heaven is perfectly accordant with this idea since those very
substances, being raised into the air by the force of the volcano,
would fall in a fiery shower on the surrounding region. This view seems
countenanced by Job [
26. Lot was accompanied by his wife and two
daughters. But whether it was from irresistible curiosity or
perturbation of feeling, or that she was about to return to save
something, his wife lingered, and while thus disobeying the parting
counsel, "to look not back, nor stay in all the plain" [
27. Abraham gat up early in the morning,
&c.—Abraham was at this time in Mamre, near Hebron, and a
traveller last year verified the truth of this passage. "From the
height which overlooks Hebron, where the patriarch stood, the observer
at the present day has an extensive view spread out before him towards
the Dead Sea. A cloud of smoke rising from the plain would be visible
to a person at Hebron now, and could have been, therefore, to Abraham
as he looked toward Sodom on the morning of its destruction by God"
[Hackett]. It must have been an awful
sight, and is frequently alluded to in Scripture (
29. when God destroyed the cities,
&c.—This is most welcome and instructive after so painful a
narrative. It shows if God is a "consuming fire" to the wicked [
CHAPTER 20
1. Abraham journeyed from thence … and dwelled between Kadesh and Shur—Leaving the encampment, he migrated to the southern border of Canaan. In the neighborhood of Gerar was a very rich and well-watered pasture land.
2. Abraham said of Sarah his wife, She is my
sister—Fear of the people among whom he was, tempted him to
equivocate. His conduct was highly culpable. It was deceit, deliberate
and premeditated—there was no sudden pressure upon him—it
was the second offense of the kind [see on
Abimelech (father-king) … sent and
took Sarah—to be one of his wives, in the exercise of a
privilege claimed by Eastern sovereigns, already explained (see on
3. But God came to Abimelech in a dream—In early times a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah.
9. Then Abimelech called Abraham, and said … What hast thou done?—In what a humiliating plight does the patriarch now appear—he, a servant of the true God, rebuked by a heathen prince. Who would not rather be in the place of Abimelech than of the honored but sadly offending patriarch! What a dignified attitude is that of the king—calmly and justly reproving the sin of the patriarch, but respecting his person and heaping coals of fire on his head by the liberal presents made to him.
11. And Abraham said … I thought, Surely the fear of God is not in this place—From the horrible vices of Sodom he seems to have taken up the impression that all other cities of Canaan were equally corrupt. There might have been few or none who feared God, but what a sad thing when men of the world show a higher sense of honor and a greater abhorrence of crimes than a true worshipper!
12. yet indeed she is my sister—(See on
CHAPTER 21
1. the Lord visited Sarah—The language of the historian seems designedly chosen to magnify the power of God as well as His faithfulness to His promise. It was God's grace that brought about that event, as well as the raising of spiritual children to Abraham, of which the birth of this son was typical [Calvin].
3, 4. Abraham called the name of his son …
Isaac … and circumcised—God was acknowledged in the
name which, by divine command, was given for a memorial (compare
8. the child grew, and was weaned—children are suckled longer in the East than in the Occident—boys usually for two or three years.
Abraham made a great feast, &c.—In Eastern countries this is always a season of domestic festivity, and the newly weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired in the symbolic robe, the badge of birthright, was then admitted heir of the tribe [Rosenmuller].
9. Sarah saw the son of Hagar …
mocking—Ishmael was aware of the great change in his
prospects, and under the impulse of irritated or resentful feelings, in
which he was probably joined by his mother, treated the young heir with
derision and probably some violence (
10. Wherefore she said unto Abraham, Cast out this
bondwoman—Nothing but the expulsion of both could now
preserve harmony in the household. Abraham's perplexity was relieved by
an announcement of the divine will, which in everything, however
painful to flesh and blood, all who fear God and are walking in His
ways will, like him, promptly obey. This story, as the apostle tells
us, in "an allegory" [
12. in all that Sarah hath said—it is
called the Scripture (
13. also of the son of the bondwoman will I make a nation—Thus Providence overruled a family brawl to give rise to two great and extraordinary peoples.
14. Abraham rose up early, &c.—early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals—bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and it is quite customary for Arab chiefs to send out their sons at such an age to do for themselves: often with nothing but a few days' provisions in a bag.
wandered in the wilderness of Beer-sheba—in the southern border of Palestine, but out of the common direction, a wide extending desert, where they lost their way.
15. the water was spent, &c.—Ishmael sank exhausted from fatigue and thirst—his mother laid his head under one of the bushes to smell the damp while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow.
19. God opened her eyes—Had she
forgotten the promise (
20, 21. God was with the lad,
&c.—Paran (that is, Arabia), where his posterity has ever
dwelt (compare
his mother took him a wife—On a father's death, the mother looks out for a wife for her son, however young; and as Ishmael was now virtually deprived of his father, his mother set about forming a marriage connection for him, it would seem, among her relatives.
22. Abimelech and Phichol—Here a proof
of the promise (
25-31. And Abraham reproved Abimelech because of a well—Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly informed in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offense for which Abraham reproved Abimelech. Some describe four, others five, wells in Beer-sheba.
33. Abraham planted a grove—Hebrew, "of tamarisks," in which sacrificial worship was offered, as in a roofless temple.
34. Abraham sojourned in the Philistines' land—a picture of pastoral and an emblem of Christian life.
CHAPTER 22
1. God did tempt Abraham—not incite to
sin (
and he said, … Here I am—ready at a moment's warning for God's service.
2. Take now thy son, &c.—Every
circumstance mentioned was calculated to give a deeper stab to the
parental bosom. To lose his only son, and by an act of his own hand,
too!—what a host of conflicting feelings must the order have
raised! But he heard and obeyed without a murmur (
3. Abraham rose … early, &c.—That there might be no appearance of delay or reluctance on his part, he made every preparation for the sacrifice before setting out—the materials, the knife, and the servants to convey them. From Beer-sheba to Moriah, a journey of two days, he had the painful secret pent up in his bosom. So distant a place must have been chosen for some important reason. It is generally thought that this was one the hills of Jerusalem, on which the Great Sacrifice was afterwards offered.
4. on the third day Abraham lifted up his
eyes, &c.—Leaving the servants at the foot [
9. Abraham built an altar, &c.—Had not the patriarch been sustained by the full consciousness of acting in obedience to God's will, the effort would have been too great for human endurance; and had not Isaac, then upwards of twenty years of age displayed equal faith in submitting, this great trial could not have gone through.
11, 12. the angel … called,
&c.—The sacrifice was virtually offered—the intention,
the purpose to do it, was shown in all sincerity and fulness. The
Omniscient witness likewise declared His acceptance in the highest
terms of approval; and the apostle speaks of it as actually made (
13-19. Abraham lifted up his eyes … and
behold … a ram, &c.—No method was more admirably
calculated to give the patriarch a distinct idea of the purpose of
grace than this scenic representation: and hence our Lord's allusion to
it (
CHAPTER 23
1. Sarah was an hundred and seven and twenty years old, &c.—Sarah is the only woman in Scripture whose age, death, and burial are mentioned, probably to do honor to the venerable mother of the Hebrew people.
2. Abraham came to mourn for Sarah, &c.—He came from his own tent to take his station at the door of Sarah's. The "mourning" describes his conformity to the customary usage of sitting on the ground for a time; while the "weeping" indicates the natural outburst of his sorrow.
3. Abraham stood up, &c.—Eastern
people are always provided with family burying-places; but Abraham's
life of faith—his pilgrim state—had prevented him acquiring
even so small a possession (
spake unto the sons of Heth—He bespoke their kind offices to aid him in obtaining possession of a cave that belonged to Ephron—a wealthy neighbor.
9. Machpelah—the "double cave."
10. Ephron dwelt—literally, was "sitting" among the children of Heth in the gate of the city where all business was transacted. But, though a chief man among them, he was probably unknown to Abraham.
11-15. Ephron answered, Nay, my lord, &c.—Here is a great show of generosity, but it was only a show; for while Abraham wanted only the cave, he joins "the field and the cave"; and though he offered them both as free gifts, he, of course, expected some costly presents in return, without which, he would not have been satisfied. The patriarch, knowing this, wished to make a purchase and asked the terms.
15. the land is worth four hundred shekels, &c.—as if Ephron had said, "Since you wish to know the value of the property, it is so and so; but that is a trifle, which you may pay or not as it suits you." They spoke in the common forms of Arab civility, and this indifference was mere affectation.
16. Abraham weighed … the silver—The money, amounting to £50 was paid in presence of the assembled witnesses; and it was weighed. The practice of weighing money, which is often in lumps or rings, each stamped with their weight, is still common in many parts of the East; and every merchant at the gates or the bazaar has his scales at his girdle.
19. Abraham buried Sarah—Thus he got possession of Machpelah and deposited the remains of his lamented partner in a family vault which was the only spot of ground he owned.
CHAPTER 24
1. And Abraham was old … take a wife—His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.
2. said unto his eldest servant—Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary visit to his native land, was obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would follow the same course if he could not go himself.
3. thou shalt not take a wife, &c.—Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe—custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive—a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.
10. the servant took ten camels, &c.—So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency.
went to Mesopotamia, &c.—A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighborhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited till the evening time of water drawing.
12. And he said, O Lord God of my master—The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.
15-21. before he had done speaking … behold, Rebekah came out—As he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her shoulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise. She was the very person his imagination had pictured, and he proceeded to reward her civility.
22. the man took a golden earring, &c.—The ring was not for the ear, but the nose; the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn.
23-27. And said, Whose daughter art thou?—After telling her name and family, the kind-hearted damsel hastened home to give notice of a stranger's arrival.
28. and told them of her mother's house these things—the female apartments. This family was in an advanced stage of pastoral life, dwelling in a settled place and a fixed habitation.
29-31. Rebekah had a brother … Laban ran out—From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation.
32-49. the man came into the house, &c.—What a beautiful picture of piety, fidelity, and disinterestedness in a servant! He declined all attention to his own comforts till he had told his name and his errand.
50. Then Laban and Bethuel answered—The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister. Their language seems to indicate they were worshippers of the true God.
53. And the servant brought forth jewels of silver, and … gold—These are the usual articles, with money, that form a woman's dowry among the pastoral tribes. Rebekah was betrothed and accompanied the servant to Canaan.
64. she lighted off the camel—If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.
65. she took a veil, and covered herself—The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.
67. And Isaac brought her into his mother's … tent—thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."
CHAPTER 25
1. Abraham took a wife—rather, "had
taken"; for Keturah is called Abraham's concubine, or secondary wife
(
5, 6. Abraham gave all that he had unto Isaac … unto the sons of the concubines … Abraham gave gifts—While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.
7. these are the days of …
Abraham—His death is here related, though he lived till Jacob
and Esau were fifteen years, just one hundred years after coming to
Canaan; "the father of the faithful," "the friend of God" [
9, 10. his sons … buried him—Death often puts an end to strife, reconciles those who have been alienated, and brings rival relations, as in this instance, to mingle tears over a father's grave.
18. he died—rather, "it [their lot]
fell" in the presence of his brethren (compare
19. these are the generations—account of the leading events in his life.
21. Isaac entreated the Lord for his
wife—Though tried in a similar way to his father, he did not
follow the same crooked policy. Twenty years he continued unblessed
with offspring, whose seed was to be "as the stars" [
27. the boys grew—from the first, opposite to each other in character, manners, and habits.
28. The parents were divided in their affection; and while the grounds, at least of the father's partiality, were weak, the distinction made between the children led, as such conduct always does, to unhappy consequences.
29. Jacob sod pottage—made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.
31. Jacob said, Sell me … thy
birthright—that is, the rights and privileges of the
first-born, which were very important, the chief being that they were
the family priests (
32. Esau said … I am at the point to
die—that is, I am running daily risk of my life; and of what
use will the birthright be to me: so he despised or cared little about
it, in comparison with gratifying his appetite—he threw away his
religious privileges for a trifle; and thence he is styled "a profane
person" (
CHAPTER 26
1. And there was a famine in the land … And
Isaac went unto … Gerar—The pressure of famine in
Canaan forced Isaac with his family and flocks to migrate into the land
of the Philistines, where he was exposed to personal danger, as his
father had been on account of his wife's beauty; but through the
seasonable interposition of Providence, he was preserved (
12. Then Isaac sowed in that land—During
his sojourn in that district he farmed a piece of land, which, by the
blessing of God on his skill and industry, was very productive (
15. all the wells which his father's servants had digged … the Philistines had stopped, &c.—The same base stratagem for annoying those against whom they have taken an umbrage is practiced still by choking the wells with sand or stones, or defiling them with putrid carcases.
17. valley of Gerar—torrent-bed or wady, a vast undulating plain, unoccupied and affording good pasture.
18-22. Isaac digged again the wells of water—The naming of wells by Abraham, and the hereditary right of his family to the property, the change of the names by the Philistines to obliterate the traces of their origin, the restoration of the names by Isaac, and the contests between the respective shepherds to the exclusive possession of the water, are circumstances that occur among the natives in those regions as frequently in the present day as in the time of Isaac.
26-33. Then Abimelech went to him—As
there was a lapse of ninety years between the visit of Abraham and of
Isaac, the Abimelech and Phichol spoken of must have been different
persons' official titles. Here is another proof of the promise (
34. Esau … took to wife—If the
pious feelings of Abraham recoiled from the idea of Isaac forming a
matrimonial connection with a Canaanitish woman [
CHAPTER 27
1. when Isaac was old, and his eyes were dim—He was in his hundred thirty-seventh year; and apprehending death to be near, Isaac prepared to make his last will—an act of the gravest importance, especially as it included the conveyance through a prophetic spirit of the patriarchal blessing.
4. make … savory meat—perhaps to
revive and strengthen him for the duty; or rather, "as eating and
drinking" were used on all religious occasions, he could not convey the
right, till he had eaten of the meat provided for the purpose by him
who was to receive the blessing [Adam
Clarke] (compare
that my soul may bless thee—It is
difficult to imagine him ignorant of the divine purpose (compare
6-10. Rebekah spake unto Jacob—She
prized the blessing as invaluable; she knew that God intended it for
the younger son [
11. Jacob said, Esau my brother is a hairy man—It is remarkable that his scruples were founded, not on the evil of the act, but on the risk and consequences of deception.
13-17. and his mother said unto him, Upon me be thy curse—His conscience being soothed by his mother, preparations were hastily made for carrying out the device; consisting, first, of a kid's flesh, which, made into a ragout, spiced with salt, onions, garlic, and lemon juice, might easily be passed off on a blind old man, with blunted senses, as game; second, of pieces of goat's skin bound on his hands and neck, its soft silken hair resembling that on the cheek of a young man; third, of the long white robe—the vestment of the first-born, which, transmitted from father to son and kept in a chest among fragrant herbs and perfumed flowers used much in the East to keep away moths—his mother provided for him.
18-27. he came unto his father—The scheme planned by the mother was to be executed by the son in the father's bedchamber; and it is painful to think of the deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which had nearly upset the whole plot, succeeded in misleading Isaac; and while giving his paternal embrace, the old man was roused into a state of high satisfaction and delight.
27. the smell of my son is as of a field—The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.
28. God give thee of the dew of
heaven—To an Oriental mind, this phraseology implied the
highest flow of prosperity. The copious fall of dew is indispensable to
the fruitfulness of lands, which would be otherwise arid and sterile
through the violent heat; and it abounds most in hilly regions, such as
Canaan, hence called the "fat land" (
plenty of corn and wine—Palestine was famous for vineyards, and it produced varieties of corn, namely, wheat, barley, oats, and rye.
29. Let people serve thee—fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the promised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity.
30-35. Esau came in from his hunting—Scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined—the astonishment, alarm, and sorrow of the one; the disappointment and indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The importunities of Esau, however, overpowered him; and as the prophetic afflatus was upon the patriarch, he added what was probably as pleasing to a man of Esau's character as the other would have been.
39, 40. Behold, thy dwelling shall be the fatness
of the earth—The first part is a promise of temporal
prosperity, made in the same terms as Jacob's [
41. Esau hated Jacob—It is scarcely to be wondered at that Esau resented the conduct of Jacob and vowed revenge.
The days of mourning for my father are at hand—a common Oriental phrase for the death of a parent.
42-45. these words of Esau were told Rebekah—Poor woman! she now early begins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom she planned it, never, probably, seeing him again; and he felt the retributive justice of heaven fall upon him heavily in his own future family.
45. Why should I be deprived of you both?—This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother.
46. Rebekah said to Isaac—Another pretext Rebekah's cunning had to devise to obtain her husband's consent to Jacob's journey to Mesopotamia; and she succeeded by touching the aged patriarch in a tender point, afflicting to his pious heart—the proper marriage of their younger son.
CHAPTER 28
1. Isaac called Jacob and blessed him—He entered fully into Rebekah's feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing—pronounced before unwittingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus acknowledged "the heir of the promise."
6-9. when Esau saw that Isaac had blessed
Jacob, &c.—Desirous to humor his parents and, if
possible, get the last will revoked, he became wise when too late (see
10. Jacob went out, &c.—His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey.
11. he lighted upon a certain place—By a forced march he had reached Beth-el, about forty-eight miles from Beer-sheba, and had to spend the night in the open field.
he took of the stones, etc.—"The nature of the soil is an existing comment on the record of the stony territory where Jacob lay" [Clarke's Travels].
12. he dreamed … and behold a
ladder—Some writers are of opinion that it was not a literal
ladder that is meant, as it is impossible to conceive any imagery
stranger and more unnatural than that of a ladder, whose base was on
earth, while its top reached heaven, without having any thing on which
to rest its upper extremity. They suppose that the little heap of
stones, on which his head reclined for a pillow, being the miniature
model of the object that appeared to his imagination, the latter was a
gigantic mountain pile, whose sides, indented in the rock, gave it the
appearance of a scaling ladder. There can be no doubt that this use of
the original term was common among the early Hebrews; as Josephus, describing the town of Ptolemais (Acre),
says it was bounded by a mountain, which, from its projecting sides,
was called "the ladder," and the stairs that led down to the city are,
in the original, termed a ladder (
13. The Lord stood above it, and said—That Jacob might be at no loss to know the purport of the vision, he heard the divine voice; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect on his mind.
16. Jacob awaked out of his sleep—His
language and his conduct were alike that of a man whose mind was
pervaded by sentiments of solemn awe, of fervent piety, and lively
gratitude (
18, 19. Jacob set up a stone, etc.—The
mere setting up of the stone might have been as a future memorial to
mark the spot; and this practice is still common in the East, in memory
of a religious vow or engagement. But the pouring oil upon it was a
consecration. Accordingly he gave it a new name, Beth-el, "the house of
God" (
20. Jacob vowed a vow—His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith—an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.
CHAPTER 29
1. Then Jacob went,
&c.—Hebrew, "lifted up his feet." He resumed his way
next morning with a light heart and elastic step after the vision of
the ladder; for tokens of the divine favor tend to quicken the
discharge of duty (
and came into the land,
&c.—Mesopotamia and the whole region beyond the Euphrates are
by the sacred writers designated "the East" (
2. And he looked, &c.—As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy introduction to his relatives.
3. thither were all the flocks gathered; and a stone, &c.—In Arabia, owing to the shifting sands and in other places, owing to the strong evaporation, the mouth of a well is generally covered, especially when it is private property. Over many is laid a broad, thick, flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran.
4. Jacob said, My brethren—Finding from the shepherds who were reposing there with flocks and who all belonged to Haran, that his relatives in Haran were well and that one of the family was shortly expected, he enquired why they were idling the best part of the day there instead of watering their flocks and sending them back to pasture.
8. They said, We cannot, until all the flocks be gathered—In order to prevent the consequences of too frequent exposure in places where water is scarce, the well is not only covered, but it is customary to have all the flocks collected round it before the covering is removed in presence of the owner or one of his representatives; and it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Rachel.
9-11. While he yet spake with them, Rachel came—Among the pastoral tribes the young unmarried daughters of the greatest sheiks tend the flocks, going out at sunrise and continuing to watch their fleecy charges till sunset. Watering them, which is done twice a day, is a work of time and labor, and Jacob rendered no small service in volunteering his aid to the young shepherdess. The interview was affecting, the reception welcome, and Jacob forgot all his toils in the society of his Mesopotamian relatives. Can we doubt that he returned thanks to God for His goodness by the way?
12. Jacob told Rachel, &c.—According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin, or nephew.
14-20. he abode a month—Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.
17. Leah tender-eyed—that is, soft blue eyes—thought a blemish.
Rachel beautiful and well-favored—that is, comely and handsome in form. The latter was Jacob's choice.
18. I will serve thee seven years for Rachel thy daughter—A proposal of marriage is made to the father without the daughter being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe and difficult duties become light when love is the spring of action.
21. Jacob said, Give me my wife—At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "It must not be so done in our country, to give the younger before the first-born." But, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honorable manner. This, however, is too much the way with the people of the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed and in which they are favored by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheiks, are accordant with the habits of the people in Arabia and Armenia in the present day.
28. gave him Rachel also—It is evident
that the marriage of both sisters took place nearly about the same
time, and that such a connection was then allowed, though afterwards
prohibited (
29. gave to Rachel his daughter Bilhah to be her maid—A father in good circumstances still gives his daughter from his household a female slave, over whom the young wife, independently of her husband, has the absolute control.
31. Leah … hated—that is, not loved so much as she ought to have been. Her becoming a mother ensured her rising in the estimation both of her husband and of society.
32-35. son … his name Reuben—Names were also significant; and those which Leah gave to her sons were expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God.
CHAPTER 30
1. Rachel envied her sister—The maternal relation confers a high degree of honor in the East, and the want of that status is felt as a stigma and deplored as a grievous calamity.
Give me children, or else I die—either
be reckoned as good as dead, or pine away from vexation. The intense
anxiety of Hebrew women for children arose from the hope of giving
birth to the promised seed. Rachel's conduct was sinful and contrasts
unfavorably with that of Rebekah (compare
3-9. Bilhah … Zilpah—Following the example of Sarah with regard to Hagar, an example which is not seldom imitated still, she adopted the children of her maid. Leah took the same course. A bitter and intense rivalry existed between them, all the more from their close relationship as sisters; and although they occupied separate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the husband and father spends a day with each in regular succession, that did not allay their mutual jealousies. The evil lies in the system, which being a violation of God's original ordinance, cannot yield happiness.
20. And Leah said, God hath endued me with a good dowry—The birth of a son is hailed with demonstrations of joy, and the possession of several sons confers upon the mother an honor and respectability proportioned to their number. The husband attaches a similar importance to the possession, and it forms a bond of union which renders it impossible for him ever to forsake or to be cold to a wife who has borne him sons. This explains the happy anticipations Leah founded on the possession of her six sons.
21. afterwards, she bare a daughter—The inferior value set on a daughter is displayed in the bare announcement of the birth.
25. when Rachel had born Joseph—Shortly
after the birth of this son, Jacob's term of servitude expired, and
feeling anxious to establish an independence for his family, he
probably, from knowing that Esau was out of the way, announced his
intention of returning to Canaan (
27. Laban said … I have learned—His selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully increased under Jacob's management. This was a remarkable testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious relatives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it.
28. appoint me thy wages, and I will give it—The Eastern shepherds receive for their hire not money, but a certain amount of the increase or produce of the flock; but Laban would at the time have done anything to secure the continued services of his nephew, and make a show of liberality, which Jacob well knew was constrained.
31. Jacob said, Thou shalt not give me any thing—A new agreement was made, the substance of which was, that he was to receive remuneration in the usual way, but on certain conditions which Jacob specified.
32. I will pass through all thy flock
to-day—Eastern sheep being generally white, the goats black,
and spotted or speckled ones comparatively few and rare, Jacob proposed
to remove all existing ones of that description from the flock, and to
be content with what might appear at the next lambing time. The
proposal seemed so much in favor of Laban, that he at once
agreed to it. But Jacob has been accused of taking advantage of his
uncle, and though it is difficult to exculpate him from practising some
degree of dissimulation, he was only availing himself of the results of
his great skill and experience in the breeding of cattle. But it is
evident from the next chapter (
37. Jacob took rods, &c.—There are many varieties of the hazel, some of which are more erect than the common hazel, and it was probably one of these varieties Jacob employed. The styles are of a bright red color, when peeled; and along with them he took wands of other shrubs, which, when stripped of the bark, had white streaks. These, kept constantly before the eyes of the female at the time of gestation, his observation had taught him would have an influence, through the imagination, on the future offspring.
38. watering troughs—usually a long stone block hollowed out, from which several sheep could drink at once, but sometimes so small as to admit of only one drinking at a time.
CHAPTER 31
1. he heard the words of Laban's sons—It must have been from rumor that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey.
2. And Jacob beheld the countenance of
Laban—literally, "was not the same as yesterday, and the day
before," a common Oriental form of speech. The insinuations against
Jacob's fidelity by Laban's sons, and the sullen reserve, the churlish
conduct, of Laban himself, had made Jacob's situation, in his uncle's
establishment, most trying and painful. It is always one of the
vexations attendant on worldly prosperity, that it excites the envy of
others (
3. the Lord said … Return unto the land of
thy fathers—Notwithstanding the ill usage he had received,
Jacob might not have deemed himself at liberty to quit his present
sphere, under the impulse of passionate fretfulness and discontent.
Having been conducted to Haran by God (
4. Jacob sent and called Rachel and
Leah—His wives and family were in their usual residence.
Whether he wished them to be present at the festivities of sheep
shearing, as some think; or, because he could not leave his flock, he
called them both to come to him, in order that, having resolved on
immediate departure, he might communicate his intentions. Rachel and
Leah only were called, for the other two wives, being secondary and
still in a state of servitude, were not entitled to be taken into
account. Jacob acted the part of a dutiful husband in telling them his
plans; for husbands that love their wives should consult with them and
trust in them (
6. ye know that … I have served your father—Having stated his strong grounds of dissatisfaction with their father's conduct and the ill requital he had got for all his faithful services, he informed them of the blessing of God that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience.
14. Rachel and Leah answered—Having
heard his views, they expressed their entire approval; and from
grievances of their own, they were fully as desirous of a separation as
himself. They display not only conjugal affection, but piety in
following the course described—"whatsoever God hath said unto
thee, do" [
17. Then Jacob rose up—Little time is spent by pastoral people in removing. The striking down the tents and poles and stowing them among their other baggage; the putting their wives and children in houdas like cradles, on the backs of camels, or in panniers on asses; and the ranging of the various parts of the flock under the respective shepherds; all this is a short process. A plain that is covered in the morning with a long array of tents and with browsing flocks, may, in a few hours, appear so desolate that not a vestige of the encampment remains, except the holes in which the tent poles had been fixed.
18. he carried the cattle of his getting—that is, his own and nothing more. He did not indemnify himself for his many losses by carrying off any thing of Laban's, but was content with what Providence had given him. Some may think that due notice should have been given; but when a man feels himself in danger—the law of self-preservation prescribes the duty of immediate flight, if it can be done consistently with conscience.
20. Jacob stole away—The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice.
22-24. it was told Laban on the third
day—No sooner did the news reach Laban than he set out in
pursuit, and he being not encumbered, advanced rapidly; whereas Jacob,
with a young family and numerous flocks, had to march slowly, so that
he overtook the fugitives after seven days' journey as they lay
encamped on the brow of mount Gilead, an extensive range of hills
forming the eastern boundary of Canaan. Being accompanied by a number
of his people, he might have used violence had he not been divinely
warned in a dream to give no interruption to his nephew's journey. How
striking and sudden a change! For several days he had been full of
rage, and was now in eager anticipation that his vengeance would be
fully wreaked, when lo! his hands are tied by invisible power (
26-30. Laban said … What hast thou
done?—Not a word is said of the charge (
31, 32. Jacob said, … With whomsoever thou
findest thy gods let him not live—Conscious of his own
innocence and little suspecting the misdeed of his favorite wife, Jacob
boldly challenged a search and denounced the heaviest penalty on the
culprit. A personal scrutiny was made by Laban, who examined every tent
[
34. Rachel had taken the images, and put them in the camel's furniture, and sat upon them—The common pack saddle is often used as a seat or a cushion, against which a person squatted on the floor may lean.
36, 37. Jacob was wroth—Recrimination on his part was natural in the circumstances, and, as usual, when passion is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years and in a tone of unrestrained severity described the niggard character and vexatious exactions of his uncle, together with the hardships of various kinds he had patiently endured.
38. The rams of thy flock have I not eaten—Eastern people seldom kill the females for food except they are barren.
39. That which was torn of beasts I brought not unto thee—The shepherds are strictly responsible for losses in the flock, unless they can prove these were occasioned by wild beasts.
40. in the day the drought … and the frost
by night—The temperature changes often in twenty-four hours
from the greatest extremes of heat and cold, most trying to the
shepherd who has to keep watch by his flocks. Much allowance must be
made for Jacob. Great and long-continued provocations ruffle the
mildest and most disciplined tempers. It is difficult to "be angry and
sin not" [
44. Come thou, let us make a covenant—The way in which this covenant was ratified was by a heap of stones being laid in a circular pile, to serve as seats, and in the center of this circle a large one was set up perpendicularly for an altar. It is probable that a sacrifice was first offered, and then that the feast of reconciliation was partaken of by both parties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found abundantly in the region where this transaction took place.
52. This heap be witness—Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to God; and it is observable that there was a marked difference in the religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; but Jacob, knowing that idolatry had crept in among that branch of the family, swore by the "fear of his father Isaac." They who have one God should have one heart: they who are agreed in religion should endeavor to agree in everything else.
CHAPTER 32
1. angels of God met him—It is not said
whether this angelic manifestation was made in a vision by day, or a
dream by night. There is an evident allusion, however, to the
appearance upon the ladder (compare
2. Mahanaim—"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
3. Jacob sent messengers before him to Esau—that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.
land of Seir—a highland country on the
east and south of the Dead Sea, inhabited by the Horites, who were
dispossessed by Esau or his posterity (
4. Thus shall ye speak unto my lord
Esau—The purport of the message was that, after a residence
of twenty years in Mesopotamia, he was now returning to his native
land, that he did not need any thing, for he had abundance of pastoral
wealth, but that he could not pass without notifying his arrival to his
brother and paying the homage of his respectful obeisance. Acts of
civility tend to disarm opposition and soften hatred (
Thy servant Jacob—He had been made
lord over his brethren (compare
6. The messengers returned to Jacob—Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.
9-12. Jacob said, O God of my father Abraham—In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
13-23. took … a present for Esau—Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.
16. every drove by themselves—There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning.
17. he commanded the foremost—The
messengers were strictly commanded to say the same words [
21. himself lodged—not the whole night, but only a part of it.
22. ford Jabbok—now the Zerka—a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow.
he rose up and took—Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.
24, 25. There wrestled a man with
him—This mysterious person is called an angel (
26. I will not let thee go, except thou bless me—It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of His people firmly adhering to Him.
28. Thy name shall be called no more Jacob, but Israel—The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.
29. Jacob asked, Tell me … thy name—The request was denied that he might not be too elated with his conquest nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.
31. halted upon his thigh—As Paul had a
thorn in the flesh given to humble him, lest he should be too elevated
by the abundant revelations granted him [
32. the sinew which shrank—the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.
CHAPTER 33
1. behold, Esau came, and with him four hundred
men—Jacob having crossed the ford and ranged his wives and
children in order—the dearest last, that they might be the least
exposed to danger—awaited the expected interview. His faith was
strengthened and his fears gone (
3. he bowed himself … seven times—The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.
4. Esau ran to meet him—What a sudden
and surprising change! Whether the sight of the princely present and
the profound homage of Jacob had produced this effect, or it proceeded
from the impulsive character of Esau, the cherished enmity of twenty
years in a moment disappeared; the weapons of war were laid aside, and
the warmest tokens of mutual affection reciprocated between the
brothers. But doubtless, the efficient cause was the secret, subduing
influence of grace (
5. Who are those with thee?—It might
have been enough to say, They are my children; but Jacob was a pious
man, and he could not give even a common answer but in the language of
piety (
11. He urged him and he took it—In the East the acceptance by a superior is a proof of friendship, and by an enemy, of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esau's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of.
12. And he said, Let us take our journey—Esau proposed to accompany Jacob and his family through the country, both as a mark of friendship and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordiality, the brothers were so different in spirit, character, and habits—the one so much a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob having alleged a very reasonable excuse for the tardiness of his movements, the brothers parted in peace.
14. until I come unto my lord—It seems to have been Jacob's intention, passing round the Dead Sea, to visit his brother in Seir, and thus, without crossing the Jordan, go to Beer-sheba to Isaac; but he changed his plan, and whether the intention was carried out then or at a future period has not been recorded.
17. Jacob journeyed to Succoth—that is,
"booths," that being the first station at which Jacob halted on his
arrival in Canaan. His posterity, when dwelling in houses of stone,
built a city there and called it Succoth, to commemorate the fact that
their ancestor, "a Syrian ready to perish" [
18. Shalem—that is, "peace"; and the
meaning may be that Jacob came into Canaan, arriving safe and sound at
the city Shechem—a tribute to Him who had promised such a return
(compare
19. an hundred pieces of money—literally, "lambs"; probably a coin with the figure of a lamb on it.
20. and he erected … an altar—A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favor in the name "God, the God of Israel." Wherever we pitch a tent, God shall have an altar.
CHAPTER 34
1-4. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to Josephus, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
5. Jacob held his peace—Jacob, as a
father and a good man, must have been deeply distressed. But he could
do little. In the case of a family by different wives, it is not the
father, but the full brothers, on whom the protection of the daughters
devolves—they are the guardians of a sister's welfare and the
avengers of her wrongs. It was for this reason that Simeon and Levi,
the two brothers of Dinah by Leah [
6. Hamor—that is, "ass"; and it is a
striking proof of the very different ideas which, in the East, are
associated with that animal, which there appears sprightly, well
proportioned, and of great activity. This chief is called Emmor (
7. the men were grieved, and … very
wroth—Good men in such a case could not but grieve; but it
would have been well if their anger had been less, or that they had
known the precept "let not the sun go down upon your wrath" [
8-10. Hamor communed with them—The prince and his son seem at first sight to have acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shepherds; on the contrary, they show every desire to establish friendly intercourse. But their conduct was unjustifiable in neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending in so unhappy a manner.
11. Shechem said unto her father … and brethren—The consideration of the proposal for marriage belonged to Jacob, and he certainly showed great weakness in yielding so much to the fiery impetuosity of his sons. The sequel shows the unhappy consequences of that concession.
12. Ask me never so much dowry and
gift—The gift refers to the presents made at betrothal, both
to the bride elect and her relations (compare
13. The sons of Jacob answered—The honor of their family consisted in having the sign of the covenant. Circumcision was the external rite by which persons were admitted members of the ancient Church. But that outward rite could not make the Shechemites true Israelites; and yet it does not appear that Jacob's sons required anything more. Nothing is said of their teaching the people to worship the true God, but only of their insisting on their being circumcised; and it is evident that they did not seek to convert Shechem, but only made a show of religion—a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are infinitely more so when accompanied with a show of religion; and here the sons of Jacob, under the pretense of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated.
20. Hamor and Shechem … came unto the gate of their city—That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary affection for the governing family, or of the abject despotism of the East, where the will of a chief is an absolute command.
30. Jacob said … Ye have troubled
me—This atrocious outrage perpetrated on the defenseless
citizens and their families made the cup of Jacob's affliction
overflow. We may wonder that, in speaking of it to his sons, he did not
represent it as a heinous sin, an atrocious violation of the laws of
God and man, but dwelt solely on the present consequences. It was
probably because that was the only view likely to rouse the
cold-blooded apathy, the hardened consciences of those ruffian sons.
Nothing but the restraining power of God saved him and his family from
the united vengeance of the people (compare
CHAPTER 35
1. God said unto Jacob, Arise, &c.—This command was given seasonably in point of time and tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons—of the offense they had given to God and the dishonor they had brought on the true faith; distracted, too, with anxiety about the probable consequences which their outrage might bring upon himself and family, should the Canaanite people combine to extirpate such a band of robbers and murderers; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke.
go up to Beth-el—Beth-el was about thirty miles south of Shechem and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed.
make there an altar unto God, that
appeared—It too frequently happens that early impressions are
effaced through lapse of time, that promises made in seasons of
distress, are forgotten; or, if remembered on the return of health and
prosperity, there is not the same alacrity and sense of obligation felt
to fulfil them. Jacob was lying under that charge. He had fallen into
spiritual indolence. It was now eight or ten years since his return to
Canaan. He had effected a comfortable settlement and had acknowledged
the divine mercies, by which that return and settlement had been
signally distinguished (compare
2. Then Jacob said unto his household … Put
away the strange gods that are among you—Hebrew, "gods
of the stranger," of foreign nations. Jacob had brought, in his
service, a number of Mesopotamian retainers, who were addicted to
superstitious practices; and there is some reason to fear that the same
high testimony as to the religious superintendence of his household
could not have been borne of him as was done of Abraham (
be clean, and change your garments—as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purifications were ordained and observed by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit to join in the social worship of God. These bodily purifications were purely figurative; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and symbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth—namely, the atonement of Christ and the sanctification of our nature.
4. they gave unto Jacob all the strange gods
… and earrings—Strange gods, the "seraphim" (compare
Jacob hid them under the oak—or
terebinth—a towering tree, which, like all others of the kind,
was a striking object in the scenery of Palestine; and beneath which,
at Shechem, the patriarch had pitched his tent. He hid the images and
amulets, delivered to him by his Mesopotamian dependents, at the root
of this tree. The oak being deemed a consecrated tree, to bury them at
its root was to deposit them in a place where no bold hand would
venture to disturb the ground; and hence it was called from this
circumstance—"the plain of Meonenim"—that is, "the oak of
enchantments" (
5. the terror of God was upon the cities—There was every reason to apprehend that a storm of indignation would burst from all quarters upon Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family.
6. So Jacob came to Luz … that is,
Beth-el—It is probable that this place was unoccupied ground
when Jacob first went to it; and that after that period [Calvin], the Canaanites built a town, to which they
gave the name of Luz [
7. El-Beth-el—that is, "the God of Beth-el."
8. Deborah, Rebekah's nurse, died—This
event seems to have taken place before the solemnities were commenced.
Deborah (Hebrew, a "bee"), supposing her to have been fifty
years on coming to Canaan, had attained the great age of a hundred
eighty. When she was removed from Isaac's household to Jacob's, is
unknown. But it probably was on his return from Mesopotamia; and she
would have been of invaluable service to his young family. Old nurses,
like her, were not only honored, but loved as mothers; and,
accordingly, her death was the occasion of great lamentation. She was
buried under the oak—hence called "the terebinth of tears"
(compare
13. God went up from him—The presence of God was indicated in some visible form and His acceptance of the sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar.
16. And they journeyed from
Beth-el—There can be no doubt that much enjoyment was
experienced at Beth-el, and that in the religious observances
solemnized, as well as in the vivid recollections of the glorious
vision seen there, the affections of the patriarch were powerfully
animated and that he left the place a better and more devoted servant
of God. When the solemnities were over, Jacob, with his family, pursued
a route directly southward, and they reached Ephrath, when they were
plunged into mourning by the death of Rachel, who sank in childbirth,
leaving a posthumous son [
18. She called his name Ben-oni—The dying mother gave this name to her child, significant of her circumstances; but Jacob changed his name into Benjamin. This is thought by some to have been originally Benjamin, "a son of days," that is, of old age. But with its present ending it means "son of the right hand," that is, particularly dear and precious.
19. Ephrath, which is Beth-lehem—The one, the old name; the other, the later name, signifying "house of bread."
20. and Jacob set a pillar on her grave … unto this day—The spot still marked out as the grave of Rachel exactly agrees with the Scriptural record, being about a mile from Beth-lehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection.
26. Sons of Jacob … born to him in
Padan-aram—It is a common practice of the sacred historian to
say of a company or body of men that which, though true of the
majority, may not be applicable to every individual. (See
29. Isaac gave up the ghost—The death of this venerable patriarch is here recorded by anticipation for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind though he was, he lived to a very advanced age; and it is a pleasing evidence of the permanent reconciliation between Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
CHAPTER 36
1. these are the generations—history of
the leading men and events (compare
Esau who is Edom—A name applied to him
in reference to the peculiar color of his skin at birth [
2, 3. Esau took his wives of the daughters of
Canaan—There were three, mentioned under different names; for
it is evident that Bashemath is the same as Mahalath (
6, 7. Esau … went into the country from the
face of his brother Jacob—literally, "a country," without any
certain prospect of a settlement. The design of this historical sketch
of Esau and his family is to show how the promise (
8. Thus dwelt Esau in mount Seir—This
was divinely assigned as his possession (
15-19. dukes—The Edomites, like the Israelites, were divided into tribes, which took their names from his sons. The head of each tribe was called by a term which in our version is rendered "duke"—not of the high rank and wealth of a British peer, but like the sheiks or emirs of the modern East, or the chieftains of highland clans. Fourteen are mentioned who flourished contemporaneously.
20-30. Sons of Seir, the Horite—native dukes, who were incorporated with those of the Edomite race.
24. This was that Anah that found the mules in the wilderness—The word "mules" is, in several ancient versions, rendered "water springs"; and this discovery of some remarkable fountain was sufficient, among a wandering or pastoral people, to entitle him to such a distinguishing notice.
31-39. kings of Edom—The royal power was not built on the ruins of the dukedoms, but existed at the same time.
40-43. Recapitulation of the dukes according to their residences.
CHAPTER 37
1. Jacob dwelt in the land wherein his father was
a stranger—that is, "a sojourner"; "father" used
collectively. The patriarch was at this time at Mamre, in the valley of
Hebron (compare
2. generations—leading occurrences, in the domestic history of Jacob, as shown in the narrative about to be commenced.
Joseph … was feeding the flock—literally, "Joseph being seventeen years old was a shepherd over the flock"—he a lad, with the sons of Bilhah and Zilpah. Oversight or superintendence is evidently implied. This post of chief shepherd in the party might be assigned him either from his being the son of a principal wife or from his own superior qualities of character; and if invested with this office, he acted not as a gossiping telltale, but as a "faithful steward" in reporting the scandalous conduct of his brethren.
3. son of his old age—Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"—Hebrew phrase, for "a wise son"—one who possessed observation and wisdom above his years—an old head on young shoulders.
made him a coat of many colors—formed
in those early days by sewing together patches of colored cloth, and
considered a dress of distinction (
4. could not speak peaceably unto
him—did not say "peace be to thee" [
5. Joseph dreamed a dream—Dreams in
ancient times were much attended to, and hence the dream of Joseph,
though but a mere boy, engaged the serious consideration of his family.
But this dream was evidently symbolical. The meaning was easily
discerned, and, from its being repeated under different emblems, the
fulfilment was considered certain (compare
12. his brethren went to feed their father's flock in Shechem—The vale of Shechem was, from the earliest mention of Canaan, blest with extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to this place, though it must have cost them near twenty hours' travelling—that is, at the shepherd rate, a little more than fifty miles. But the herbage there was so rich and nutritious that they thought it well worth the pains of so long a journey, to the neglect of the grazing district of Hebron [Van De Velde].
13-17. Israel said, … Do not thy brethren feed the flock in Shechem?—Anxious to learn how his sons were doing in their distant encampment, Jacob despatched Joseph; and the youth, accepting the mission with alacrity, left the vale of Hebron, sought them at Shechem, heard of them from a man in "the field" (the wide and richly cultivated plain of Esdraelon), and found that they had left that neighborhood for Dothan, probably being compelled by the detestation in which, from the horrid massacre, their name was held.
17. Joseph went after his brethren, and found them in Dothan—Hebrew, Dothaim, or "two wells," recently discovered in the modern "Dothan," situated a few hours' distance from Shechem.
18. when they saw him afar off—on the level grass field, where they were watching their cattle. They could perceive him approaching in the distance from the side of Shechem, or rather, Samaria.
19. Behold, this dreamer cometh—literally, "master of dreams"—a bitterly ironical sneer. Dreams being considered suggestions from above, to make false pretensions to having received one was detested as a species of blasphemy, and in this light Joseph was regarded by his brethren as an artful pretender. They already began to form a plot for Joseph's assassination, from which he was rescued only by the address of Reuben, who suggested that he should rather be cast into one of the wells, which are, and probably were, completely dried up in summer.
23. they stripped Joseph out of his coat …
of many colors—Imagine him advancing in all the unsuspecting
openness of brotherly affection. How astonished and terrified must he
have been at the cold reception, the ferocious aspect, the rough usage
of his unnatural assailants! A vivid picture of his state of agony and
despair was afterwards drawn by themselves (compare
25. they sat down to eat bread—What a
view does this exhibit of those hardened profligates! Their common
share in this conspiracy is not the only dismal feature in the story.
The rapidity, the almost instantaneous manner in which the proposal was
followed by their joint resolution, and the cool indifference, or
rather the fiendish satisfaction, with which they sat down to regale
themselves, is astonishing. It is impossible that mere envy at his
dreams, his gaudy dress, or the doting partiality of their common
father, could have goaded them on to such a pitch of frenzied
resentment or confirmed them in such consummate wickedness. Their
hatred to Joseph must have had a far deeper seat. It must have been
produced by dislike to his piety and other excellencies, which made his
character and conduct a constant censure upon theirs, and on account of
which they found that they could never be at ease till they had rid
themselves of his hated presence. This was the true solution of the
mystery, just as it was in the case of Cain (
they lifted up their eyes, … and, behold,
a company of Ishmaelites—They are called Midianites (
spicery from India, that is, a species of resinous gum, called storax, balm—"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh—an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.
26-28. Judah said, … What profit is it if we slay our brother?—The sight of these travelling merchants gave a sudden turn to the views of the conspirators; for having no wish to commit a greater degree of crime than was necessary for the accomplishment of their end, they readily approved of Judah's suggestion to dispose of their obnoxious brother as a slave. The proposal, of course, was founded on their knowledge that the Arabian merchants trafficked in slaves; and there is the clearest evidence furnished by the monuments of Egypt that the traders who were in the habit of bringing slaves from the countries through which they passed, found a ready market in the cities of the Nile.
they … lifted up Joseph out of the pit, and sold him—Acting impulsively on Judah's advice, they had their poor victim ready by the time the merchants reached them; and money being no part of their object, they sold him for
twenty pieces of silver—The money was probably in rings or pieces (shekels), and silver is always mentioned in the records of that early age before gold, on account of its rarity. The whole sum, if in shekel weight, did not exceed £3.
they brought Joseph into Egypt—There were two routes to Egypt: the one was overland by Hebron, where Jacob dwelt, and by taking which, the fate of his hapless son would likely have reached the paternal ears; the other was directly westward across the country from Dothan to the maritime coast, and in this, the safest and most expeditious way, the merchants carried Joseph to Egypt. Thus did an overruling Providence lead this murderous conclave of brothers, as well as the slave merchants both following their own free courses—to be parties in an act by which He was to work out, in a marvellous manner, the great purposes of His wisdom and goodness towards His ancient Church and people.
29, 30. Reuben returned unto the pit—He seems to have designedly taken a circuitous route, with a view of secretly rescuing the poor lad from a lingering death by starvation. His intentions were excellent, and his feelings no doubt painfully lacerated when he discovered what had been done in his absence. But the thing was of God, who had designed that Joseph's deliverance should be accomplished by other means than his.
31-33. they took Joseph's coat—The commission of one sin necessarily leads to another to conceal it; and the scheme of deception which the sons of Jacob planned and practised on their aged father was a necessary consequence of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efforts to comfort him, did not awaken suspicion! But extreme grief, like every other passion, is blind, and Jacob, great as his affliction was, did allow himself to indulge his sorrow more than became one who believed in the government of a supreme and all-wise Disposer.
34. Jacob rent his clothes, and put sackcloth upon his loins—the common signs of Oriental mourning. A rent is made in the skirt more or less long according to the afflicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's hair cloth is wound round the waist.
35. and he said, For I will go down into the grave unto my son—not the earth, for Joseph was supposed to be torn in pieces, but the unknown place—the place of departed souls, where Jacob expected at death to meet his beloved son.
CHAPTER 38
1. at that time—a formula frequently used by the sacred writers, not to describe any precise period, but an interval near about it.
2. And Judah saw there a daughter of a certain
Canaanite—Like Esau [
8. Judah said unto Onan … marry her, and
raise up seed to thy brother—The first instance of a custom,
which was afterwards incorporated among the laws of Moses, that when a
husband died leaving a widow, his brother next of age was to marry her,
and the issue, if any, was to be served heir to the deceased (compare
12. Judah … went up unto his sheep-shearers—This season, which occurs in Palestine towards the end of March, was spent in more than usual hilarity, and the wealthiest masters invited their friends, as well as treated their servants, to sumptuous entertainments. Accordingly, it is said, Judah was accompanied by his friend Hirah.
Timnath—in the mountains of Judah.
18. signet, &c.—Bracelets, including armlets, were worn by men as well as women among the Hebrews. But the Hebrew word here rendered "bracelets," is everywhere else translated "lace" or "ribbon"; so that as the signet alone was probably more than an equivalent for the kid, it is not easy to conjecture why the other things were given in addition, except by supposing the perforated seal was attached by a ribbon to the staff.
24. Bring her forth, and let her be
burnt—In patriarchal times fathers seem to have possessed the
power of life and death over the members of their families. The crime
of adultery was anciently punished in many places by burning (
CHAPTER 39
1. Potiphar—This name, Potiphar, signifies one "devoted to the sun," the local deity of On or Heliopolis, a circumstance which fixes the place of his residence in the Delta, the district of Egypt bordering on Canaan.
officer—literally, "prince of the Pharoah"—that is, in the service of government.
captain of the guard—The import of the original term has been variously interpreted, some considering it means "chief cook," others, "chief inspector of plantations"; but that which seems best founded is "chief of the executioners," the same as the captain of the watch, the zabut of modern Egypt [Wilkinson].
bought him … of the Ishmaelites—The age, appearance, and intelligence of the Hebrew slave would soon cause him to be picked up in the market. But the unseen, unfelt influence of the great Disposer drew the attention of Potiphar towards him, in order that in the house of one so closely connected with the court, he might receive that previous training which was necessary for the high office he was destined to fill, and in the school of adversity learn the lessons of practical wisdom that were to be of greatest utility and importance in his future career. Thus it is that when God has any important work to be done, He always prepares fitting agents to accomplish it.
2. he was in the house of his master—Those slaves who had been war captives were generally sent to labor in the field and subjected to hard treatment under the "stick" of taskmasters. But those who were bought with money were employed in domestic purposes, were kindly treated, and enjoyed as much liberty as the same class does in modern Egypt.
3. his master saw that the Lord was with him—Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven; though in the house of an idolater, he continued a worshipper of the true God.
5. the Lord blessed the Egyptian's house for Joseph's sake, &c.—It might be—it probably was—that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.
made him overseer in his house—We do
not know in what capacity Joseph entered into the service of Potiphar;
but the observant eye of his master soon discovered his superior
qualities and made him his chief, his confidential servant (compare
7. his master's wife cast her eyes upon Joseph—Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people—in fact, enjoyed much freedom both at home and abroad. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and intemperance were vices very prevalent among them, as the monuments too plainly attest [Wilkinson]. Potiphar's wife was probably not worse than many of the same rank, and her infamous advances made to Joseph arose from her superiority of station.
9. How then can I do this great wickedness, and sin against God?—This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity—a principle always sufficient where it exists, and alone sufficient.
14. Then she called unto the men of her house—Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord.
See, he hath brought in an Hebrew … to mock us—an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.
20. Joseph's master took him, and put him into the
prison—the roundhouse, from the form of its construction,
usually attached to the dwelling of such an officer as Potiphar. It was
partly a subterranean dungeon (
a place where the king's prisoners were bound—Though prisons seem to have been an inseparable appendage of the palaces, this was not a common jail—it was the receptacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, like other Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be investigated; and though the jailer was responsible for the appearance of those placed under his custody, yet, provided they were produced when called, he was never interrogated as to the way in which he had kept them.
21-23. The Lord … gave him favour in the
sight of the keeper of the prison, &c.—It is highly
probable, from the situation of this prison (
CHAPTER 40
1. the butler—not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hundreds of people under him.
baker—or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal table. Both officers, especially the former, were, in ancient Egypt, always persons of great rank and importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were generally the highest nobles or princes of the blood.
3. Pharaoh put them in ward, &c.—Whatever was their crime, they were committed, until their case could be investigated, to the custody of the captain of the guard, that is, Potiphar, in an outer part of whose house the royal prison was situated.
4. The captain of the guard charged Joseph with
them—not the keeper, though he was most favorably disposed;
but Potiphar himself, who, it would seem, was by this time satisfied of
the perfect innocence of the young Hebrew; though, probably, to prevent
the exposure of his family, he deemed it prudent to detain him in
confinement (see
They continued a season in ward—literally, "days," how long, is uncertain; but as they were called to account on the king's birthday, it has been supposed that their offense had been committed on the preceding anniversary [Calvin].
5-8. they dreamed a dream—Joseph,
influenced by the spirit of true religion, could feel for others (
9-11. In my dream, behold, a vine was before me—The visionary scene described seems to represent the king as taking exercise and attended by his butler, who gave him a cooling draught. On all occasions, the kings of ancient Egypt were required to practice temperance in the use of wine [Wilkinson]; but in this scene, it is a prepared beverage he is drinking, probably the sherbet of the present day. Everything was done in the king's presence—the cup was washed, the juice of the grapes pressed into it; and it was then handed to him—not grasped; but lightly resting on the tips of the fingers.
12-15. Joseph said, … This is the interpretation—Speaking as an inspired interpreter, he told the butler that within three days he would be restored to all the honors and privileges of his office; and while making that joyful announcement, he earnestly bespoke the officer's influence for his own liberation. Nothing has hitherto met us in the record indicative of Joseph's feelings; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and faith in God could dispel.
16. I had three white baskets—The circumstances mentioned exactly describe his duties, which, notwithstanding numerous assistants, he performed with his own hands.
white—literally, "full of holes"; that is, wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the dining rooms, the removal of the viands by a vulture, eagle, ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an everyday incident in the hot countries of the East still. The risk from these carnivorous birds was the greater in the cities of Egypt, where being held sacred, it was unlawful to destroy them; and they swarmed in such numbers as to be a great annoyance to the people.
18, 19. Joseph answered and said, This is the interpretation—The purport was that in three days his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt; namely, that the criminal was decapitated and then his headless body gibbeted on a tree by the highway till it was gradually devoured by the ravenous birds.
20-22. it came to pass the third day, which was Pharaoh's birthday—This was a holiday season, celebrated at court with great magnificence and honored by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Joseph had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him; and it was for the honor of the true God that he should speak plainly.
23. yet did not the chief butler remember
Joseph—This was human nature. How prone are men to forget and
neglect in prosperity, those who have been their companions in
adversity (
CHAPTER 41
1. at the end of two full years—It is not certain whether these years are reckoned from the beginning of Joseph's imprisonment, or from the events described in the preceding chapter—most likely the latter. What a long time for Joseph to experience the sickness of hope deferred! But the time of his enlargement came when he had sufficiently learned the lessons of God designed for him; and the plans of Providence were matured.
Pharaoh dreamed—"Pharaoh," from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis, and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Joseph in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams in one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled.
8. he called for all the magicians of
Egypt—It is not possible to define the exact distinction
between "magicians" and "wise men"; but they formed different branches
of a numerous body, who laid claim to supernatural skill in occult arts
and sciences, in revealing mysteries, explaining portents, and, above
all, interpreting dreams. Long practice had rendered them expert in
devising a plausible way of getting out of every difficulty and framing
an answer suitable to the occasion. But the dreams of Pharaoh baffled
their united skill. Unlike their Assyrian brethren (
9-13. then spake the chief butler unto Pharaoh, saying, I do remember my faults—This public acknowledgment of the merits of the young Hebrew would, tardy though it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow men when that confession is made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his former fault against the king, he was practising the courtly art of pleasing his master.
14. Then Pharaoh sent and called
Joseph—Now that God's set time had come (
shaved himself—The Egyptians were the only Oriental nation that liked a smooth chin. All slaves and foreigners who were reduced to that condition, were obliged, on their arrival in that country, to conform to the cleanly habits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Thus prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival.
15, 16. Pharaoh said, … I have dreamed a dream—The king's brief statement of the service required brought out the genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the divine source of all wisdom, and he declared his own inability to penetrate futurity; but, at the same time, he expressed his confident persuasion that God would reveal what was necessary to be known.
17. Pharaoh said, In my dream, behold, I stood upon the bank of the river—The dreams were purely Egyptian, founded on the productions of that country and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyphics symbolical of the earth and of food, animals of that species were introduced in the first dream.
18. there came up out of the river seven kine—Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river."
and they fed in a meadow—Nile grass, the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened.
19. behold, seven other kine … poor and ill-favoured—The cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the different condition of those kine—the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature.
22. I saw in my dream, and, behold, seven ears—that is, of Egyptian wheat, which, when "full and good," is remarkable in size (a single seed sprouting into seven, ten, or fourteen stalks) and each stalk bearing an ear.
23. blasted with the east
wind—destructive everywhere to grain, but particularly so in
Egypt; where, sweeping over the sandy deserts of Arabia, it comes in
the character of a hot, blighting wind, that quickly withers all
vegetation (compare
24. the thin ears devoured the seven good
ears—devoured is a different word from that used in
25. Joseph said, … The dream … is one—They both pointed to the same event—a remarkable dispensation of seven years of unexampled abundance, to be followed by a similar period of unparalleled dearth. The repetition of the dream in two different forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending.
33. Now therefore let Pharaoh look out a man—The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers; and we may suppose that much and anxious conversation arose, in the course of which Joseph might have been asked whether he had anything further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary.
34. and let him appoint officers over the land—overseers, equivalent to the beys of modern Egypt.
take up the fifth part of the land—that is, of the land's produce, to be purchased and stored by the government, instead of being sold to foreign corn merchants.
38. Pharaoh said unto his servants—The kings of ancient Egypt were assisted in the management of state affairs by the advice of the most distinguished members of the priestly order; and, accordingly, before admitting Joseph to the new and extraordinary office that was to be created, those ministers were consulted as to the expediency and propriety of the appointment.
a man in whom the Spirit of God is—An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail.
40. Thou shalt be over my house—This sudden change in the condition of a man who had just been taken out of prison could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But the special providence of God had determined to make Joseph governor of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a divine spirit animated his mind and had given him such extraordinary knowledge.
according unto thy word shall all my people be ruled—literally, "kiss." This refers to the edict granting official power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all who should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign [Wilkinson].
41. Pharaoh said, … See, I have set thee over all the land—These words were preliminary to investiture with the insignia of office, which were these: the signet-ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honor, a coat of finely wrought linen, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank, the plain or ornamental form of it indicating the degree of rank and dignity; the privilege of riding in a state carriage, the second chariot; and lastly—
43. they cried before him, Bow the
knee—abrech, an Egyptian term, not referring to
prostration, but signifying, according to some, "father" (compare
44. These ceremonies of investiture were closed in usual form by the king in council solemnly ratifying the appointment.
I am Pharaoh, and without thee, &c.—a proverbial mode of expression for great power.
45. Zaphnath-paaneah—variously interpreted, "revealer of secrets"; "saviour of the land"; and from the hieroglyphics, "a wise man fleeing from pollution"—that is, adultery.
gave him to wife Asenath, the daughter of—His naturalization was completed by this alliance with a family of high distinction. On being founded by an Arab colony, Poti-pherah, like Jethro, priest of Midian, might be a worshipper of the true God; and thus Joseph, a pious man, will be freed from the charge of marrying an idolatress for worldly ends.
On—called Aven (
46. Joseph was thirty years old when he stood before Pharaoh—seventeen when brought into Egypt, probably three in prison, and thirteen in the service of Potiphar.
went out … all the land—made an immediate survey to determine the site and size of the storehouses required for the different quarters of the country.
47. the earth brought forth by handfuls—a singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut.
48. he gathered up all the food of the seven years—It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth.
50-52. unto Joseph were born two sons—These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children.
53-56. The seven years of plenteousness … ended—Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.
57. The famine was sore in all lands—that is, the lands contiguous to Egypt—Canaan, Syria, and Arabia.
CHAPTER 42
1. Now when Jacob saw that there was corn in Egypt—learned from common rumor. It is evident from Jacob's language that his own and his sons' families had suffered greatly from the scarcity; and through the increasing severity of the scourge, those men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach.
5. the famine was in the land of Canaan—The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, "the sons of Israel" were compelled to undertake a journey from which painful associations made them strongly averse.
6. Joseph was the governor—in the zenith of his power and influence.
he it was that sold—that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house.
Joseph's brethren came, and bowed down
themselves before him—His prophetic dreams [
7, 8. Joseph saw his brethren, and he knew them, … but they knew not him—This is not strange. They were full-grown men—he was but a lad at parting. They were in their usual garb—he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.
made himself strange unto them, and spake roughly—It would be an injustice to Joseph's character to suppose that this stern manner was prompted by any vindictive feelings—he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father's family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.
9-14. Ye are spies—This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.
15. By the life of Pharaoh—It is a very
common practice in Western Asia to swear by the life of the king.
Joseph spoke in the style of an Egyptian and perhaps did not think
there was any evil in it. But we are taught to regard all such
expressions in the light of an oath (
17-24. put them … into ward three
days—Their confinement had been designed to bring them to
salutary reflection. And this object was attained, for they looked upon
the retributive justice of God as now pursuing them in that foreign
land. The drift of their conversation is one of the most striking
instances on record of the power of conscience [
24. took … Simeon, and bound him—He had probably been the chief instigator—the most violent actor in the outrage upon Joseph; and if so, his selection to be the imprisoned and fettered hostage for their return would, in the present course of their reflections, have a painful significance.
25-28. Joseph commanded to fill their sacks with corn, and to restore every man's money—This private generosity was not an infringement of his duty—a defrauding of the revenue. He would have a discretionary power—he was daily enriching the king's exchequer—and he might have paid the sum from his own purse.
27. inn—a mere station for baiting beasts of burden.
he espied his money—The discovery threw them into greater perplexity than ever. If they had been congratulating themselves on escaping from the ruthless governor, they perceived that now he would have a handle against them; and it is observable that they looked upon this as a judgment of heaven. Thus one leading design of Joseph was gained in their consciences being roused to a sense of guilt.
35. as they emptied their sacks, that, behold, every man's … money was in his sack—It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.
36. Me have ye bereaved—This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.
37. Reuben spake, … Slay my two sons, if I
bring him not to thee—This was a thoughtless and
unwarrantable condition—one that he never seriously expected his
father would accept. It was designed only to give assurance of the
greatest care being taken of Benjamin. But unforeseen circumstances
might arise to render it impossible for all of them to preserve that
young lad (
CHAPTER 43
2. their father said, … Go again, buy us a
little food—It was no easy matter to bring Jacob to agree to
the only conditions on which his sons could return to Egypt (
11. take of the best fruits … a
present—It is an Oriental practice never to approach a man of
power without a present, and Jacob might remember how he pacified his
brother (
honey—which some think was dibs, a syrup made from ripe dates [Bochart]; but others, the honey of Hebron, which is still valued as far superior to that of Egypt;
nuts—pistachio nuts, of which Syria grows the best in the world;
almonds—which were most abundant in Palestine.
12. take double money—the first sum to be returned, and another sum for a new supply. The restored money in the sacks' mouth was a perplexing circumstance. But it might have been done inadvertently by one of the servants—so Jacob persuaded himself—and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best, the safest policy.
14. God Almighty give you mercy before the man—Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.
15. stood before Joseph—We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.
16. ruler of his house—In the houses of
wealthy Egyptians one upper man servant was intrusted with the
management of the house (compare
slay, and make ready—Hebrew,
"kill a killing"—implying preparations for a grand entertainment
(compare
dine … at noon—The hour of dinner was at midday.
18. the men were afraid—Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them—are all described in a graphic and animated manner.
31. Joseph said, Set on bread—equivalent to having dinner served, "bread" being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place" [Wilkinson]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.
32. Egyptians might not eat bread with the Hebrews; for that is an abomination—The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.
34. took and sent messes … Benjamin's mess was five times—In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor—either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren.
they drank, and were merry with
him—Hebrew, "drank freely" (same as
CHAPTER 44
1. And Joseph commanded the steward—The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.
2. put my cup, the silver cup, in the sack's mouth—It was a large goblet, as the original denotes, highly valued by its owner, on account of its costly material or its elegant finish and which had probably graced his table at the sumptuous entertainment of the previous day.
3. As soon as the morning was light, the men were
sent away—They commenced their homeward journey at early dawn
(see on
4. When they were gone out of the city … Joseph said unto his steward—They were brought to a sudden halt by the stunning intelligence that an article of rare value was missing from the governor's house. It was a silver cup; so strong suspicions were entertained against them that a special messenger was despatched to search them.
5. Is not this it in which my lord drinketh—not only kept for the governor's personal use, but whereby he divines. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he might have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren.
6, 7. he overtook them, and he spake … these
words—The steward's words must have come upon them like a
thunderbolt, and one of their most predominant feelings must have been
the humiliating and galling sense of being made so often objects of
suspicion. Protesting their innocence, they invited a search. The
challenge was accepted [
16-34. Judah said, What shall we say?—This address needs no comment—consisting at first of short, broken sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless like a victim about to be laid on the altar, when he heard the magnanimous offer of Judah to submit to slavery for his ransom, would be bound by a lifelong gratitude to his generous brother, a tie that seems to have become hereditary in his tribe. Joseph's behavior must not be viewed from any single point, or in separate parts, but as a whole—a well-thought, deep-laid, closely connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine, brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret, pursuit of one end; and Joseph exhibits, in his management of the scheme, a very high order of intellect, a warm and susceptible heart, united to a judgment that exerted a complete control over his feelings—a happy invention in devising means towards the attainment of his ends and an inflexible adherence to the course, however painful, which prudence required.
CHAPTER 45
1. Then Joseph could not refrain
himself—The severity of the inflexible magistrate here gives
way to the natural feelings of the man and the brother. However well he
had disciplined his mind, he felt it impossible to resist the artless
eloquence of Judah. He saw a satisfactory proof, in the return of
all his brethren on such an occasion, that they were
affectionately united to one another; he had heard enough to convince
him that time, reflection, or grace had made a happy improvement on
their characters; and he would probably have proceeded in a calm and
leisurely manner to reveal himself as prudence might have dictated. But
when he heard the heroic self-sacrifice of Judah [
he cried, Cause every man to go out from me—In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers—his conduct was dictated by motives of the highest prudence—that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.
2. he wept aloud—No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.
3. I am Joseph—or, "terrified at his
presence." The emotions that now rose in his breast as well as that of
his brethren—and chased each other in rapid succession—were
many and violent. He was agitated by sympathy and joy; they were
astonished, confounded, terrified; and betrayed their terror, by
shrinking as far as they could from his presence. So "troubled" were
they, that he had to repeat his announcement of himself; and what kind,
affectionate terms he did use. He spoke of their having sold
him—not to wound their feelings, but to convince them of his
identity; and then, to reassure their minds, he traced the agency of an
overruling Providence, in his exile and present honor [
6. and yet there are five years, in the which
there shall neither be earing nor harvest—"Ear" is an
old English word, meaning "to plough" (compare
14, 15. And he fell upon … Benjamin's neck—The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.
17-20. Pharaoh said unto Joseph, Say unto thy brethren—As Joseph might have been prevented by delicacy, the king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.
21. Joseph gave them wagons—which must have been novelties in Palestine; for wheeled carriages were almost unknown there.
22. changes of raiment—It was and is customary, with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and quality, the value of these presents consists in their number. The great number given to Benjamin bespoke the warmth of his brother's attachment to him; and Joseph felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for his mother's son.
23. to his father he sent—a supply of
everything that could contribute to his support and comfort—the
large and liberal scale on which that supply was given being intended,
like the five messes of Benjamin, as a token of his filial love [see on
24. so he sent his brethren away—In dismissing them on their homeward journey, he gave them this particular admonition:
See that ye fall not out by the way—a caution that would be greatly needed; for not only during the journey would they be occupied in recalling the parts they had respectively acted in the events that led to Joseph's being sold into Egypt, but their wickedness would soon have to come to the knowledge of their venerable father.
CHAPTER 46
1. Israel took his journey with all that he had—that is, his household; for in compliance with Pharaoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he might never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Joseph, he would rather have died in Canaan without that highest of earthly gratifications than leave it without the consciousness of carrying the divine blessing along with him.
came to Beer-sheba—That place, which
was in his direct route to Egypt, had been a favorite encampment of
Abraham (
2. God spake unto Israel—Here is a
virtual renewal of the covenant and an assurance of its blessings.
Moreover, here is an answer on the chief subject of Jacob's prayer and
a removal of any doubt as to the course he was meditating. At first the
prospect of paying a personal visit to Joseph had been viewed with
unmingled joy. But, on calmer consideration, many difficulties appeared
to lie in the way. He may have remembered the prophecy to Abraham that
his posterity was to be afflicted in Egypt and also that his father had
been expressly told not to go [
3. I will there make of thee a great
nation—How truly this promise was fulfilled, appears in the
fact that the seventy souls who went down into Egypt increased [
4. I will also surely bring thee up again—As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but, in the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise.
Joseph shall put his hand upon thine eyes—shall perform the last office of filial piety; and this implied that he should henceforth enjoy, without interruption, the society of that favorite son.
5. And Jacob rose up from Beer-sheba—to cross the border and settle in Egypt. However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sons undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed by slow and leisurely stages in the Egyptian vehicles sent for their accommodation.
6. goods, which they had gotten in the land—not furniture, but substance—precious things.
7. daughters—As Dinah was his only daughter, this must mean daughters-in-law.
all his seed brought he with him—Though disabled by age from active superintendence, yet, as the venerable sheik of the tribe, he was looked upon as their common head and consulted in every step.
8-27. all the souls of the house of Jacob, which
came into Egypt, were threescore and ten—Strictly speaking,
there were only sixty-six went to Egypt; but to these add Joseph and
his two sons, and Jacob the head of the clan, and the whole number
amounts to seventy. In the speech of Stephen (
28. he sent Judah before him unto Joseph—This precautionary measure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary in order to receive instruction from Joseph as to the locale of their future settlement.
29, 30. Joseph made ready his chariot—The difference between chariot and wagon was not only in the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear everywhere in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and humble wagons.
presented himself unto him—in an
attitude of filial reverence (compare
31-34. Joseph said, … I will go up, and show Pharaoh—It was a tribute of respect due to the king to inform him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man.
CHAPTER 47
1. Joseph … told Pharaoh, My father and my brethren—Joseph furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget that he had a superior. Dearly as he loved his father and anxiously as he desired to provide for the whole family, he would not go into the arrangements he had planned for their stay in Goshen until he had obtained the sanction of his royal master.
2. he took some of his brethren—probably the five eldest brothers: seniority being the least invidious principle of selection.
4. For to sojourn … are we
come—The royal conversation took the course which Joseph had
anticipated (
7. Joseph brought in Jacob his
father—There is a pathetic and most affecting interest
attending this interview with royalty; and when, with all the
simplicity and dignified solemnity of a man of God, Jacob signalized
his entrance by imploring the divine blessing on the royal head, it may
easily be imagined what a striking impression the scene would produce
(compare
8. Pharaoh said unto Jacob, How old art thou?—The question was put from the deep and impressive interest which the appearance of the old patriarch had created in the minds of Pharaoh and his court. In the low-lying land of Egypt and from the artificial habits of its society, the age of man was far shorter among the inhabitants of that country than it had yet become in the pure bracing climate and among the simple mountaineers of Canaan. The Hebrews, at least, still attained a protracted longevity.
9. The days of the years of my pilgrimage,
&c.—Though a hundred thirty years, he reckons by days
(compare
11. Joseph placed his father and his brethren
… in the best of the land—best pasture land in
lower Egypt. Goshen, "the land of verdure," lay along the Pelusiac or
eastern branch of the Nile. It included a part of the district of
Heliopolis, or "On," the capital, and on the east stretched out a
considerable length into the desert. The ground included within these
boundaries was a rich and fertile extent of natural meadow, and
admirably adapted for the purposes of the Hebrew shepherds (compare
13-15. there was no bread in all the
land—This probably refers to the second year of the famine
(
16. And Joseph said, Give your cattle—"This was the wisest course that could be adopted for the preservation both of the people and the cattle, which, being bought by Joseph, was supported at the royal expense, and very likely returned to the people at the end of the famine, to enable them to resume their agricultural labors."
21. as for the people, he removed them to cities—obviously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated.
22. Only the land of the priests bought he not—These lands were inalienable, being endowments by which the temples were supported. The priests for themselves received an annual allowance of provision from the state, and it would evidently have been the height of cruelty to withhold that allowance when their lands were incapable of being tilled.
23-28. Joseph said, Behold, &c.—The
lands being sold to the government (
29-31. the time drew nigh that Israel must
die—One only of his dying arrangements is recorded; but that
one reveals his whole character. It was the disposal of his remains,
which were to be carried to Canaan, not from a mere romantic attachment
to his native soil, nor, like his modern descendants, from a
superstitious feeling for the soil of the Holy Land, but from faith in
the promises. His address to Joseph—"if now I have found grace in
thy sight," that is, as the vizier of Egypt—his exacting a solemn
oath that his wishes would be fulfilled and the peculiar form of that
oath, all pointed significantly to the promise and showed the intensity
of his desire to enjoy its blessings (compare
31. Israel bowed himself upon the bed's
head—Oriental beds are mere mats, having no head, and the
translation should be "the top of his staff," as the apostle renders it
(
CHAPTER 48
1. one told Joseph, Behold, thy father is sick—Joseph was hastily sent for, and on this occasion he took with him his two sons.
2. Israel strengthened himself, and sat upon the bed—In the chamber where a good man lies, edifying and spiritual discourse may be expected.
3, 4. God Almighty appeared unto me at
Luz—The object of Jacob, in thus reverting to the memorable
vision at Beth-el [
4. Behold, I will make thee
fruitful—This is a repetition of the covenant (
5. thy two sons, Ephraim and Manasseh—It
was the intention of the aged patriarch to adopt Joseph's sons as his
own, thus giving him a double portion. The reasons for this procedure
are stated (
are mine—Though their connections
might have attached them to Egypt and opened to them brilliant
prospects in the land of their nativity, they willingly accepted the
adoption (
9. Bring them, I pray thee, unto me, and I will
bless them—The apostle (
13. Joseph took them both—The very act of pronouncing the blessing was remarkable, showing that Jacob's bosom was animated by the spirit of prophecy.
21. Israel said unto Joseph, Behold, I die—The patriarch could speak of death with composure, but he wished to prepare Joseph and the rest of the family for the shock.
but God shall be with you—Jacob, in all probability, was not authorized to speak of their bondage—he dwelt only on the certainty of their restoration to Canaan.
22. moreover I have given to thee one portion
above thy brethren—This was near Shechem (
CHAPTER 49
1. Jacob called unto his sons—It is not to the sayings of the dying saint, so much as of the inspired prophet, that attention is called in this chapter. Under the immediate influence of the Holy Spirit he pronounced his prophetic benediction and described the condition of their respective descendants in the last days, or future times.
10. until Shiloh come—Shiloh—this
obscure word is variously interpreted to mean "the sent" (
14. a strong ass couching down between two burdens—that is, it was to be active, patient, given to agricultural labors. It was established in lower Galilee—a "good land," settling down in the midst of the Canaanites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute."
17. Dan—"a judge."
a serpent … an adder—A serpent, an adder, implies subtlety and stratagem; such was pre-eminently the character of Samson, the most illustrious of its judges.
22. a fruitful bough, &c.—denotes
the extraordinary increase of that tribe (compare
27. shall ravin like a wolf—This tribe
in its early history spent its energies in petty or inglorious warfare
and especially in the violent and unjust contest (
28. all these are the twelve tribes of Israel—or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel.
29. he charged them—The charge had
already been given and solemnly undertaken (
33. when Jacob had made an end of commanding his sons—It is probable that he was supernaturally strengthened for this last momentous office of the patriarch, and that when the divine afflatus ceased, his exhausted powers giving way, he yielded up the ghost, and was gathered unto his people.
CHAPTER 50
1. Joseph fell upon his father's face,
&c.—On him, as the principal member of the family, devolved
the duty of closing the eyes of his venerable parent (compare
2. Joseph commanded his servants the physicians to embalm his father, &c.—In ancient Egypt the embalmers were a class by themselves. The process of embalmment consisted in infusing a great quantity of resinous substances into the cavities of the body, after the intestines had been removed, and then a regulated degree of heat was applied to dry up the humors, as well as decompose the tarry materials which had been previously introduced. Thirty days were alloted for the completion of this process; forty more were spent in anointing it with spices; the body, tanned from this operation, being then washed, was wrapped in numerous folds of linen cloth—the joinings of which were fastened with gum, and then it was deposited in a wooden chest made in the form of a human figure.
3. the Egyptians mourned, &c. It was made a period of public mourning, as on the death of a royal personage.
4, 5. Joseph spake unto the house of Pharaoh, &c.—Care was taken to let it be known that the family sepulchre was provided before leaving Canaan and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence; and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others.
7-9. Joseph went up to bury his father—a journey of three hundred miles. The funeral cavalcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance.
10. they came to the threshing-floor of Atad, &c.—"Atad" may be taken as a common noun, signifying "the plain of the thorn bushes." It was on the border between Egypt and Canaan; and as the last opportunity of indulging grief was always the most violent, the Egyptians made a prolonged halt at this spot, while the family of Jacob probably proceeded by themselves to the place of sepulture.
15-21. When Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, &c.—Joseph was deeply affected by this communication. He gave them the strongest assurances of his forgiveness and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of the Saviour.
22, 23. Joseph dwelt in Egypt—He lived
eighty years after his elevation to the chief power [see on
24. Joseph said unto his brethren, I
die—The national feelings of the Egyptians would have been
opposed to his burial in Canaan; but he gave the strongest proof of the
strength of his faith and full assurance of the promises, by "the
commandment concerning his bones" [
26. and they embalmed him—[See on
THE SECOND BOOK OF MOSES, CALLED
EXODUS.
Commentary by Robert Jamieson
CHAPTER 1
1. Now these are the names—(See
7. children of Israel were fruitful—They were living in a land where, according to the testimony of an ancient author, mothers produced three and four sometimes at a birth; and a modern writer declares "the females in Egypt, as well among the human race as among animals, surpass all others in fruitfulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham.
8. Now there arose up a new king—About sixty years after the death of Joseph a revolution took place—by which the old dynasty was overthrown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews; and that, as foreigners and shepherds, the new government would, from the first, regard them with dislike and scorn.
9, 10. he said … Behold, the … children of Israel are more and mightier than we—They had risen to great prosperity—as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [Osburn].
11. Therefore they did set over them taskmasters—Having first obliged them, it is thought, to pay a ruinous rent and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs—employing them exactly as the laboring people are in the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks—now whips—to punish the indolent, or spur on the too languid. All public or royal buildings, in ancient Egypt, were built by captives; and on some of them was placed an inscription that no free citizen had been engaged in this servile employment.
they built for Pharaoh treasure
cities—These two store-places were in the land of Goshen; and
being situated near a border liable to invasion, they were fortified
cities (compare
13, 14. The Egyptians … made their lives bitter with hard bondage, in mortar, and in brick—Ruins of great brick buildings are found in all parts of Egypt. The use of crude brick, baked in the sun, was universal in upper and lower Egypt, both for public and private buildings; all but the temples themselves were of crude brick. It is worthy of remark that more bricks bearing the name of Thothmes III, who is supposed to have been the king of Egypt at the time of the Exodus, have been discovered than of any other period [Wilkinson]. Parties of these brickmakers are seen depicted on the ancient monuments with "taskmasters," some standing, others in a sitting posture beside the laborers, with their uplifted sticks in their hands.
15. the king of Egypt spake to the Hebrew midwives—Two only were spoken to—either they were the heads of a large corporation [Laborde], or, by tampering with these two, the king designed to terrify the rest into secret compliance with his wishes [Calvin].
16. if it be a son, then ye shall kill him—Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side—into which, when the infants were washed, they were to be, as it were, accidentally dropped.
17. But the midwives feared God—Their faith inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant; but it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth.
20, 21. God dealt well with the midwives—This represents God as rewarding them for telling a lie. This difficulty is wholly removed by a more correct translation. To "make" or "build up a house" in Hebrew idiom, means to have a numerous progeny. The passage then should be rendered thus: "God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered."
CHAPTER 2
1. there went a man of the house of Levi,
&c. Amram was the husband and Jochebed the wife (compare
2. the woman … bare a son, &c.—Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.
hid him three months—The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.
3. she took for him an ark of bulrushes—papyrus, a thick, strong, and tough reed.
slime—the mud of the Nile, which, when hardened, is very tenacious.
pitch—mineral tar. Boats of this
description are seen daily floating on the surface of the river, with
no other caulking than Nile mud (compare
flags—a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.
4. his sister—Miriam would probably be a girl of ten or twelve years of age at the time.
5. the daughter of Pharaoh came down to wash herself at the river—The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.
walked along—in procession or in file.
she sent her maid—her immediate attendant. The term is different from that rendered "maidens."
6-9. when she had opened it, she saw the
child—The narrative is picturesque. No tale of romance ever
described a plot more skilfully laid or more full of interest in the
development. The expedient of the ark, the slime and pitch, the choice
of the time and place, the appeal to the sensibilities of the female
breast, the stationing of the sister as a watch of the proceedings, her
timely suggestion of a nurse, and the engagement of the mother
herself—all bespeak a more than ordinary measure of ingenuity as
well as intense solicitude on the part of the parents. But the origin
of the scheme was most probably owing to a divine suggestion, as its
success was due to an overruling Providence, who not only preserved the
child's life, but provided for his being trained in the nurture and
admonition of the Lord. Hence it is said to have been done by faith
(
10. she brought him unto Pharaoh's daughter—Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.
he became her son—by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.
she called his name Moses—His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.
11. in those days, when Moses was
grown—not in age and stature only, but in power as well as in
renown for accomplishments and military prowess (
he went out unto his brethren—to make
a full and systematic inspection of their condition in the various
parts of the country where they were dispersed (
he spied an Egyptian smiting an
Hebrew—one of the taskmasters scourging a Hebrew slave
without any just cause (
12. he slew the Egyptian, and hid him in the sand—This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable—in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.
13, 14. two men of the Hebrews strove
together—His benevolent mediation in this strife, though made
in the kindest and mildest manner, was resented, and the taunt of the
aggressor showing that Moses' conduct on the preceding day had become
generally known, he determined to consult his safety by immediate
flight (
15. Moses fled from the face of Pharaoh—His flight took place in the second year of Thothmes I.
dwelt in the land of Midian—situated
on the eastern shore of the gulf of the Red Sea and occupied by the
posterity of Midian the son of Cush. The territory extended northward
to the top of the gulf and westward far across the desert of Sinai. And
from their position near the sea, they early combined trading with
pastoral pursuits (
sat down by a well—(See on
16-22. the priest of Midian—or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.
seven daughters—were shepherdesses to
whom Moses was favorably introduced by an act of courtesy and courage
in protecting them from the rude shepherds of some neighboring tribe at
a well. He afterwards formed a close and permanent alliance with this
family by marrying one of the daughters, Zipporah, "a little bird,"
called a Cushite or Ethiopian (
23. the king of Egypt died: and the children of Israel sighed by reason of the bondage—The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.
CHAPTER 3
1. Now Moses kept the flock—This
employment he had entered on in furtherance of his matrimonial views
(see on
he led the flock to the backside of the desert—that is, on the west of the desert [Gesenius], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [Robinson], which led into the interior of the wilderness.
Mountain of God—so named either
according to Hebrew idiom from its great height, as "great
mountains," Hebrew, "mountains of God" (
Horeb—that is, "dry," "desert," was
the general name for the mountainous district in which Sinai is
situated, and of which it is a part. (See on
2, 3. the angel of the Lord appeared unto him in a
flame of fire—It is common in Scripture to represent the
elements and operations of nature, as winds, fires, earthquakes,
pestilence, everything enlisted in executing the divine will, as the
"angels" or messengers of God. But in such cases God Himself is
considered as really, though invisibly, present. Here the preternatural
fire may be primarily meant by the expression "angel of the Lord"; but
it is clear that under this symbol, the Divine Being was present, whose
name is given (
out of the midst of a bush—the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt—oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.
4. when the Lord saw that he turned aside to see—The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?
5. put off thy shoes—The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
6-8. I am the God … come down to
deliver—The reverential awe of Moses must have been relieved
by the divine Speaker (see
10-22. Come now therefore, and I will send
thee—Considering the patriotic views that had formerly
animated the breast of Moses, we might have anticipated that no mission
could have been more welcome to his heart than to be employed in the
national emancipation of Israel. But he evinced great reluctance to it
and stated a variety of objections [
CHAPTER 4
1. But, behold—Hebrew, "If," "perhaps," "they will not believe me."—What evidence can I produce of my divine mission? There was still a want of full confidence, not in the character and divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and he himself treated as an impostor.
2. the Lord said, … What is that in thine hand?—The question was put not to elicit information which God required, but to draw the particular attention of Moses.
A rod—probably the shepherd's crook—among the Arabs, a long staff, with a curved head, varying from three to six feet in length.
6. Put now thine hand into thy bosom—the open part of his outer robe, worn about the girdle.
9. take of the water of the river—Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage him as satisfactory proofs of his divine mission, and to be repeated for the special confirmation of his embassy before the Israelites.
10-13. I am not eloquent—It is supposed that Moses labored under a natural defect of utterance or had a difficulty in the free and fluent expression of his ideas in the Egyptian language, which he had long disused. This new objection was also overruled, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be freed from the responsibility.
14. the anger of the Lord was kindled against
Moses—The Divine Being is not subject to ebullitions of
passion; but His displeasure was manifested by transferring the honor
of the priesthood, which would otherwise have been bestowed on Moses,
to Aaron, who was from this time destined to be the head of the house
of Levi (
18. Moses … returned to Jethro—Being in his service, it was right to obtain his consent, but Moses evinced piety, humility, and prudence, in not divulging the special object of his journey.
19. all the men are dead which sought thy life—The death of the Egyptian monarch took place in the four hundred and twenty-ninth year of the Hebrew sojourn in that land, and that event, according to the law of Egypt, took off his proscription of Moses, if it had been publicly issued.
20. Moses took his wife and his sons, and set them upon an ass—Septuagint, "asses." Those animals are not now used in the desert of Sinai except by the Arabs for short distances.
returned—entered on his journey towards Egypt.
he took the rod of God—so called from
its being appropriated to His service, and because whatever miracles it
might be employed in performing would be wrought not by its inherent
properties, but by a divine power following on its use. (Compare
24. inn—Hebrew, "a halting place for the night."
the Lord met him, and sought to kill him—that is, he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative is obscure, but the meaning seems to be, that, led during his illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please his wife, postponed or neglected the circumcision of one of his sons, probably the younger. To dishonor that sign and seal of the covenant was criminal in any Hebrew, peculiarly so in one destined to be the leader and deliverer of the Hebrews; and he seems to have felt his sickness as a merited chastisement for his sinful omission. Concerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to the painful rite, performs herself, by means of one of the sharp flints with which that part of the desert abounds, an operation which her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him she had risked the life of her child [Calvin, Bullinger, Rosenmuller].
26. So he let him go—Moses recovered; but the remembrance of this critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the rite of circumcision when it was established as a divine ordinance in Israel, and made their peculiar distinction as a people.
27. Aaron met him in the mount of God, and kissed him—After a separation of forty years, their meeting would be mutually happy. Similar are the salutations of Arab friends when they meet in the desert still; conspicuous is the kiss on each side of the head.
29-31. Moses and Aaron went—towards
Egypt, Zipporah and her sons having been sent back. (Compare
gathered … all the elders—Aaron
was spokesman, and Moses performed the appointed miracles—through
which "the people" (that is, the elders) believed (
CHAPTER 5
1. Moses and Aaron went in—As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it.
and told Pharaoh—When introduced, they
delivered a message in the name of the God of Israel. This is the first
time He is mentioned by that national appellation in Scripture. It
seems to have been used by divine direction (
2. And Pharaoh said, Who is the Lord—rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues.
I know not the Lord, neither will I let Israel go—As his honor and interest were both involved he determined to crush this attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves.
3. The God of the Hebrews hath met with
us—Instead of being provoked into reproaches or threats, they
mildly assured him that it was not a proposal originating among
themselves, but a duty enjoined on them by their God. They had for a
long series of years been debarred from the privilege of religious
worship, and as there was reason to fear that a continued neglect of
divine ordinances would draw down upon them the judgments of offended
heaven, they begged permission to go three days' journey into the
desert—a place of seclusion—where their sacrificial
observances would neither suffer interruption nor give umbrage to the
Egyptians. In saying this, they concealed their ultimate design of
abandoning the kingdom, and by making this partial request at first,
they probably wished to try the king's temper before they disclosed
their intentions any farther. But they said only what God had put in
their mouths (
4. Wherefore do ye, Moses and Aaron, let the people from their works? &c.—Without taking any notice of what they had said, he treated them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition and diffuse a spirit of discontent, which spreading through so vast a body of slaves, might endanger the peace of the country.
6. Pharaoh commanded—It was a natural consequence of the high displeasure created by this interview that he should put additional burdens on the oppressed Israelites.
taskmasters—Egyptian overseers, appointed to exact labor of the Israelites.
officers—Hebrews placed over their brethren, under the taskmasters, precisely analogous to the Arab officers set over the Arab Fellahs, the poor laborers in modern Egypt.
7. Ye shall no more give the people straw to make brick—The making of bricks appears to have been a government monopoly as the ancient bricks are nearly all stamped with the name of a king, and they were formed, as they are still in Lower Egypt, of clay mixed with chopped straw and dried or hardened in the sun. The Israelites were employed in this drudgery; and though they still dwelt in Goshen and held property in flocks and herds, they were compelled in rotation to serve in the brick quarries, pressed in alternating groups, just as the fellaheen, or peasants, are marched by press gangs in the same country still.
let them go and gather straw for themselves—The enraged despot did not issue orders to do an impracticable thing. The Egyptian reapers in the corn harvest were accustomed merely to cut off the ears and leave the stalk standing.
8. tale—an appointed number of bricks. The materials of their labor were to be no longer supplied, and yet, as the same amount of produce was exacted daily, it is impossible to imagine more aggravated cruelty—a perfect specimen of Oriental despotism.
12. So the people were scattered—It was
an immense grievance to the laborers individually, but there would be
no hindrance from the husbandmen whose fields they entered, as almost
all the lands of Egypt were in the possession of the crown (
13-19. And the taskmasters hasted them …
officers … beaten—As the nearest fields were bared and
the people had to go farther for stubble, it was impossible for them to
meet the demand by the usual tale of bricks. "The beating of the
officers is just what might have been expected from an Eastern tyrant,
especially in the valley of the Nile, as it appears from the monuments,
that ancient Egypt, like modern China, was principally governed by the
stick" [Taylor]. "The mode of beating
was by the offender being laid flat on the ground and generally held by
the hands and feet while the chastisement was administered" [Wilkinson]. (
20, 21. they met Moses … The Lord look upon you, and judge—Thus the deliverer of Israel found that this patriotic interference did, in the first instance, only aggravate the evil he wished to remove, and that instead of receiving the gratitude, he was loaded with the reproaches of his countrymen. But as the greatest darkness is immediately before the dawn, so the people of God are often plunged into the deepest affliction when on the eve of their deliverance; and so it was in this case.
CHAPTER 6
1. the Lord said unto Moses—The Lord, who is long-suffering and indulgent to the errors and infirmities of His people, made allowance for the mortification of Moses as the result of this first interview and cheered him with the assurance of a speedy and successful termination to his embassy.
2. And God spake unto Moses—For his
further encouragement, there was made to him an emphatic repetition of
the promise (
3. I … God Almighty—All enemies must fall, all difficulties must vanish before My omnipotent power, and the patriarchs had abundant proofs of this.
but by my name, &c.—rather, interrogatively, by My name Jehovah was I not known to them? Am not I, the Almighty God, who pledged My honor for the fulfilment of the covenant, also the self-existent God who lives to accomplish it? Rest assured, therefore, that I shall bring it to pass. This passage has occasioned much discussion; and it has been thought by many to intimate that as the name Jehovah was not known to the patriarchs, at least in the full bearing or practical experience of it, the honor of the disclosure was reserved to Moses, who was the first sent with a message in the name of Jehovah, and enabled to attest it by a series of public miracles.
9-11. Moses spake so unto the children of
Israel—The increased severities inflicted on the Israelites
seem to have so entirely crushed their spirits, as well as irritated
them, that they refused to listen to any more communications (
12. how then shall … who am of uncircumcised lips?—A metaphorical expression among the Hebrews, who, taught to look on the circumcision of any part as denoting perfection, signified its deficiency or unsuitableness by uncircumcision. The words here express how painfully Moses felt his want of utterance or persuasive oratory. He seems to have fallen into the same deep despondency as his brethren, and to be shrinking with nervous timidity from a difficult, if not desperate, cause. If he had succeeded so ill with the people, whose dearest interests were all involved, what better hope could he entertain of his making more impression on the heart of a king elated with pride and strong in the possession of absolute power? How strikingly was the indulgent forbearance of God displayed towards His people amid all their backwardness to hail His announcement of approaching deliverance! No perverse complaints or careless indifference on their part retarded the development of His gracious purposes. On the contrary, here, as generally, the course of His providence is slow in the infliction of judgments, while it moves more quickly, as it were, when misery is to be relieved or benefits conferred.
14, 15. These be the heads of their fathers'
houses—chiefs or governors of their houses. The insertion of
this genealogical table in this part of the narrative was intended to
authenticate the descent of Moses and Aaron. Both of them were
commissioned to act so important a part in the events transacted in the
court of Egypt and afterwards elevated to so high offices in the
government and Church of God, that it was of the utmost importance that
their lineage should be accurately traced. Reuben and Simeon being the
oldest of Jacob's sons, a passing notice is taken of them, and then the
historian advances to the enumeration of the principal persons in the
house of Levi [
20. Amram took him Jochebed his father's sister to wife—The Septuagint and Syriac versions render it "his cousin."
23. Elisheba—that is, Elizabethan. These minute particulars recorded of the family of Aaron, while he has passed over his own, indicate the real modesty of Moses. An ambitious man or an impostor would have acted in a different manner.
CHAPTER 7
1. the Lord said unto Moses—He is here encouraged to wait again on the king—not, however, as formerly, in the attitude of a humble suppliant, but now armed with credentials as God's ambassador, and to make his demand in a tone and manner which no earthly monarch or court ever witnessed.
I have made thee a god—"made," that is, set, appointed; "a god"; that is, he was to act in this business as God's representative, to act and speak in His name and to perform things beyond the ordinary course of nature. The Orientals familiarly say of a man who is eminently great or wise, "he is a god" among men.
Aaron thy brother shall be thy prophet—that is, "interpreter" or "spokesman." The one was to be the vicegerent of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned.
3. I will harden Pharaoh's heart—This would be the result. But the divine message would be the occasion, not the cause of the king's impenitent obduracy.
4, 5. I may lay mine hand upon Egypt, &c.—The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God.
7. Moses was fourscore years old—This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a divine hand.
9. When Pharaoh shall speak unto you,
&c.—The king would naturally demand some evidence of their
having been sent from God; and as he would expect the ministers of his
own gods to do the same works, the contest, in the nature of the case,
would be one of miracles. Notice has already been taken of the rod of
Moses (
10. Aaron cast down his rod before Pharaoh, &c.—It is to be presumed that Pharaoh had demanded a proof of their divine mission.
11. Then Pharaoh also called the wise men and the
sorcerers, &c.—His object in calling them was to
ascertain whether this doing of Aaron's was really a work of divine
power or merely a feat of magical art. The magicians of Egypt in modern
times have been long celebrated adepts in charming serpents, and
particularly by pressing the nape of the neck, they throw them into a
kind of catalepsy, which renders them stiff and immovable—thus
seeming to change them into a rod. They conceal the serpent about their
persons, and by acts of legerdemain produce it from their dress, stiff
and straight as a rod. Just the same trick was played off by their
ancient predecessors, the most renowned of whom, Jannes and Jambres
(
12. but Aaron's rod swallowed up their rods—This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.
14. Pharaoh's heart is hardened—Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.
15. Get thee unto Pharaoh—Now began
those appalling miracles of judgment by which the God of Israel,
through His ambassadors, proved His sole and unchallengeable supremacy
over all the gods of Egypt, and which were the natural phenomena of
Egypt, at an unusual season, and in a miraculous degree of intensity.
The court of Egypt, whether held at Rameses, or Memphis, or Tanis in
the field of Zoan (
in the morning; lo, he goeth out unto the water—for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.
17-21. Aaron lifted up the rod and smote the
waters, &c.—Whether the water was changed into real
blood, or only the appearance of it (and Omnipotence could effect the
one as easily as the other), this was a severe calamity. How great must
have been the disappointment and disgust throughout the land when the
river became of a blood red color, of which they had a national
abhorrence; their favorite beverage became a nauseous draught, and the
fish, which formed so large an article of food, were destroyed. [See on
22. And the magicians … did so with their enchantments, &c.—Little or no pure water could be procured, and therefore their imitation must have been on a small scale—the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house.
CHAPTER 8
1. the Lord spake unto Moses, Go unto Pharaoh—The duration of the first plague for a whole week must have satisfied all that it was produced not by any accidental causes, but by the agency of omnipotent power. As a judgment of God, however, it produced no good effect, and Moses was commanded to wait on the king and threaten him, in the event of his continued obstinacy, with the infliction of a new and different plague. As Pharaoh's answer is not given, it may be inferred to have been unfavorable, for the rod was again raised.
2. I will smite all thy borders with frogs—Those animals, though the natural spawn of the river, and therefore objects familiar to the people, were on this occasion miraculously multiplied to an amazing extent, and it is probable that the ova of the frogs, which had been previously deposited in the mire and marshes, were miraculously brought to perfection at once.
3. bedchamber … bed—mats strewed on the floor as well as more sumptuous divans of the rich.
ovens—holes made in the ground and the sides of which are plastered with mortar.
kneading-troughs—Those used in Egypt were bowls of wicker or rush work. What must have been the state of the people when they could find no means of escape from the cold, damp touch and unsightly presence of the frogs, as they alighted on every article and vessel of food!
5, 6. Stretch forth thine hand with thy rod over the streams, &c. The miracle consisted in the reptiles leaving their marshes at the very time he commanded them.
7. the magicians did so with their enchantments—required no great art to make the offensive reptiles appear on any small spot of ground. What they undertook to do already existed in abundance all around. They would better have shown their power by removing the frogs.
8-15. Pharaoh called, … Intreat the Lord,
that he may take away the frogs from me—The frog, which was
now used as an instrument of affliction, whether from reverence or
abhorrence, was an object of national superstition with the Egyptians,
the god Ptha being represented with a frog's head. But the vast
numbers, together with their stench, made them an intolerable nuisance
so that the king was so far humbled as to promise that, if Moses would
intercede for their removal, he would consent to the departure of
Israel, and in compliance with this appeal, they were withdrawn at the
very hour named by the monarch himself. But many, while suffering the
consequences of their sins, make promises of amendment and obedience
which they afterwards forget; and so Pharaoh, when he saw there was a
respite, was again hardened [
16. smite the dust of the land, &c.—Aaron's rod, by the direction of Moses, who was commanded by God, was again raised, and the land was filled with gnats, mosquitoes—that is the proper meaning of the original term. In ordinary circumstances they embitter life in Eastern countries, and therefore the terrible nature of this infliction on Egypt may be imagined when no precautions could preserve from their painful sting. The very smallness and insignificance of these fierce insects made them a dreadful scourge. The magicians never attempted any imitation, and what neither the blood of the river nor the nuisance of the frogs had done, the visitation of this tiny enemy constrained them to acknowledge "this is the finger of God"—properly "gods," for they spoke as heathens.
20-24. Rise up early … Pharaoh; lo, he
cometh forth to the water, &c.—Pharaoh still appearing
obdurate, Moses was ordered to meet him while walking on the banks of
the Nile and repeat his request for the liberation of Israel,
threatening in case of continued refusal to cover every house from the
palace to the cottage with swarms of flies—while, as a proof of
the power that accomplished this judgment, the land of Goshen should be
exempted from the calamity. The appeal was equally vain as before, and
the predicted evil overtook the country in the form of what was not
"flies," such as we are accustomed to, but divers sorts of flies (
25-32. Pharaoh called for Moses, … Go ye, sacrifice to your God in the land, &c.—Between impatient anxiety to be freed from this scourge and a reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency; he proposed to let them free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement; he stated a most valid reason to show the danger of it, and the king having yielded so far as to allow them a brief holiday across the border, annexed to this concession a request that Moses would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, like a bent bow, sprang back to its wonted obduracy, and, regardless of his promise, he refused to let the people depart.
CHAPTER 9
3-5. Behold, the hand of the Lord is upon thy
cattle—A fifth application was made to Pharaoh in behalf of
the Israelites by Moses, who was instructed to tell him that, if he
persisted in opposing their departure, a pestilence would be sent among
all the flocks and herds of the Egyptians, while those of the
Israelites would be spared. As he showed no intention of keeping his
promise, he was still a mark for the arrows of the Almighty's quiver,
and the threatened plague of which he was forewarned was executed. But
it is observable that in this instance it was not inflicted through the
instrumentality or waving of Aaron's rod, but directly by the hand of
the Lord, and the fixing of the precise time tended still further to
determine the true character of the calamity (
6. all the cattle of Egypt died—not
absolutely every beast, for we find (
7. Pharaoh sent … there was not one of the cattle of the Israelites dead—The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.
8. Take to you handfuls of ashes,
&c.—The next plague assailed the persons of the Egyptians,
and it appeared in the form of ulcerous eruptions upon the skin and
flesh (
10. Moses took ashes from the
furnace—Hebrew, "brick-kiln." The magicians, being
sufferers in their own persons, could do nothing, though they had been
called; and as the brick-kiln was one of the principal instruments of
oppression to the Israelites [
18. I will cause it to rain a very grievous hail, &c.—The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
such as hath not been in Egypt—In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March—hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
20, 21. He that feared the word of the Lord
… regarded not, &c.—Due premonition, it appears,
had been publicly given of the impending tempest—the cattle seem
to have been sent out to graze, which is from January to April, when
alone pasturage can be obtained, and accordingly the cattle were in the
fields. This storm occurring at that season, not only struck universal
terror into the minds of the people, but occasioned the destruction of
all—people and cattle—which, in neglect of the warning, had
been left in the fields, as well as of all vegetation [
27-35. Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned—This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.
31, 32. the flax and the barley was smitten, &c.—The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence the flax must have been "bolled"—that is, risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye (properly, spelt) in April.
CHAPTER 10
1. show these my signs, &c.—Sinners even of the worst description are to be admonished even though there may be little hope of amendment, and hence those striking miracles that carried so clear and conclusive demonstration of the being and character of the true God were performed in lengthened series before Pharaoh to leave him without excuse when judgment should be finally executed.
2. And that thou mayest tell … of thy son, and of thy son's son, &c.—There was a further and higher reason for the infliction of those awful judgments, namely, that the knowledge of them there, and the permanent record of them still, might furnish a salutary and impressive lesson to the Church down to the latest ages. Worldly historians might have described them as extraordinary occurrences that marked this era of Moses in ancient Egypt. But we are taught to trace them to their cause: the judgments of divine wrath on a grossly idolatrous king and nation.
4. to-morrow will I bring the locusts—Moses was commissioned to renew the request, so often made and denied, with an assurance that an unfavorable answer would be followed on the morrow by an invasion of locusts. This species of insect resembles a large, spotted, red and black, double-winged grasshopper, about three inches or less in length, with the two hind legs working like hinged springs of immense strength and elasticity. Perhaps no more terrible scourge was ever brought on a land than those voracious insects, which fly in such countless numbers as to darken the land which they infest; and on whatever place they alight, they convert it into a waste and barren desert, stripping the ground of its verdure, the trees of their leaves and bark, and producing in a few hours a degree of desolation which it requires the lapse of years to repair.
7-11. Pharaoh's servants said—Many of his courtiers must have suffered serious losses from the late visitations, and the prospect of such a calamity as that which was threatened and the magnitude of which former experience enabled them to realize, led them to make a strong remonstrance with the king. Finding himself not seconded by his counsellors in his continued resistance, he recalled Moses and Aaron, and having expressed his consent to their departure, inquired who were to go. The prompt and decisive reply, "all," neither man nor beast shall remain, raised a storm of indignant fury in the breast of the proud king. He would permit the grown-up men to go away; but no other terms would be listened to.
11. they were driven out from Pharaoh's presence—In the East, when a person of authority and rank feels annoyed by a petition which he is unwilling to grant, he makes a signal to his attendants, who rush forward and, seizing the obnoxious suppliant by the neck, drag him out of the chamber with violent haste. Of such a character was the impassioned scene in the court of Egypt when the king had wrought himself into such a fit of uncontrollable fury as to treat ignominiously the two venerable representatives of the Hebrew people.
13-19. the Lord brought an east wind—The rod of Moses was again raised, and the locusts came. They are natives of the desert and are only brought by an east wind into Egypt, where they sometimes come in sun-obscuring clouds, destroying in a few days every green blade in the track they traverse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming invasion. Egypt has often suffered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexampled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessing his sin, implored the intercession of Moses, who entreated the Lord, and a "mighty strong west wind took away the locusts."
21-23. Stretch out thine hand toward heaven, that there may be darkness—Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [Hengstenberg]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.
24-26. Pharaoh called unto Moses, and said, Go ye, serve the Lord—Terrified by the preternatural darkness, the stubborn king relents, and proposes another compromise—the flocks and herds to be left as hostages for their return. But the crisis is approaching, and Moses insists on every iota of his demand. The cattle would be needed for sacrifice—how many or how few could not be known till their arrival at the scene of religious observance. But the emancipation of Israel from Egyptian bondage was to be complete.
28. Pharaoh said, … Get thee from me—The calm firmness of Moses provoked the tyrant. Frantic with disappointment and rage, with offended and desperate malice, he ordered him from his presence and forbade him ever to return.
29. Moses said, Thou hast spoken well.
CHAPTER 11
1. the Lord said—rather, "had
said unto Moses." It may be inferred, therefore, that he had been
apprised that the crisis had now arrived, that the next plague would so
effectually humble and alarm the mind of Pharaoh, that he would "thrust
them out thence altogether"; and thus the word of Moses (
2, 3. Speak now in the ears of the
people—These verses, describing the communication which had
been made in private to Moses, are inserted here as a parenthesis, and
will be considered (
4. Thus saith the Lord, About midnight—Here is recorded the announcement of the last plague made in the most solemn manner to the king, on whose hardened heart all his painful experience had hitherto produced no softening, at least no permanently good effect.
will I go out into the midst of Egypt—language used after the manner of men.
5. And all the first-born in the land … shall die—The time, the suddenness, the dreadful severity of this coming calamity, and the peculiar description of victims, among both men and beasts, on whom it was to fall, would all contribute to aggravate its character.
the maid-servant that is behind the mill—The grinding of the meal for daily use in every household is commonly done by female slaves and is considered the lowest employment. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle, and during the operation the maid sits behind the mill.
6. shall be a great cry throughout all the land—In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.
7. against any of the children of Israel shall not a dog move his tongue—No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!
8. all these thy servants shall … bow down themselves unto me—This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.
went out … in a great anger—Holy
and righteous indignation at the duplicity, repeated falsehood, and
hardened impenitence of the king; and this strong emotion was stirred
in the bosom of Moses, not at the ill reception given to himself, but
the dishonor done to God (
CHAPTER 12
1. the Lord spake unto Moses—rather, "had spoken unto Moses and Aaron"; for it is evident that the communication here described must have been made to them on or before the tenth of the month.
2. this month shall be unto you the beginning of months—the first not only in order but in estimation. It had formerly been the seventh according to the reckoning of the civil year, which began in September, and continued unchanged, but it was thenceforth to stand first in the national religious year which began in March, April.
3. Speak ye unto all the congregation of Israel—The recent events had prepared the Israelitish people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It is observable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion.
a lamb for an house—a kid might be
taken (
4. if the household be too little for the lamb, &c.—It appears from Josephus that ten persons were required to make up the proper paschal communion.
every man according to his eating—It is said that the quantity eaten of the paschal lamb, by each individual, was about the size of an olive.
5. lamb … without blemish—The
smallest deformity or defect made a lamb unfit for sacrifice—a
type of Christ (
a male of the first year—Christ in the prime of life.
6. keep it up until the fourteenth day, &c.—Being selected from the rest of the flock, it was to be separated four days before sacrifice; and for the same length of time was Christ under examination and His spotless innocence declared before the world.
kill it in the evening—that is, the interval between the sun's beginning to decline, and sunset, corresponding to our three o'clock in the afternoon.
7. take of the blood, and strike it on the two
side-posts, &c.—as a sign of safety to those within. The
posts must be considered of tents, in which the Israelites generally
lived, though some might be in houses. Though the Israelites were
sinners as well as the Egyptians, God was pleased to accept the
substitution of a lamb—the blood of which, being seen
sprinkled on the doorposts, procured them mercy. It was to be on
the sideposts and upper doorposts, where it might be looked to,
not on the threshold, where it might be trodden under foot. This was an
emblem of the blood of sprinkling (
8. roast with fire—for the sake of
expedition; and this difference was always observed between the cooking
of the paschal lamb and the other offerings (
unleavened bread—also for the sake of
despatch (
bitter herbs—literally, "bitters"—to remind the Israelites of their affliction in Egypt, and morally of the trials to which God's people are subject on account of sin.
9. Eat not of it raw—that is, with any
blood remaining; a caveat against conformity to idolatrous practices.
It was to be roasted whole, not a bone to be broken, and this pointed
to Christ (
10. let nothing of it remain until the morning—which might be applied in a superstitious manner, or allowed to putrefy, which in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God.
11. thus shall ye eat it; with your loins girded, your shoes on your feet—as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes indoors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiefly to the first celebration of the rite.
it is the Lord's passover—called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel.
12. smite … gods of Egypt—perhaps
used here for princes and grandees. But, according to Jewish tradition,
the idols of Egypt were all on that night broken in pieces (see
14. for a memorial, &c.—The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.
15. Seven days shall ye eat unleavened bread,
&c.—This was to commemorate another circumstance in the
departure of the Israelites, who were urged to leave so hurriedly that
their dough was unleavened (
that soul shall be cut off—excommunicated from the community and privileges of the chosen people.
16. there shall be an holy
convocation—literally, calling of the people, which
was done by sound of trumpets (
17. ye shall observe, &c.—The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till after.
19. stranger—No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte.
21-25. Then Moses called for all the elders of Israel, &c.—Here are given special directions for the observance.
22. hyssop—a small red moss [Hasselquist]; the caper-plant [Royle]. It was used in the sprinkling, being well
adapted for such purposes, as it grows in bushes—putting out
plenty of suckers from a single root. And it is remarkable that it was
ordained in the arrangements of an all-wise Providence that the Roman
soldiers should undesignedly, on their part, make use of this
symbolical plant to Christ when, as our Passover, He was sacrificed for
us [
none … shall go out at the door of his
house until the morning—This regulation was peculiar to the
first celebration, and intended, as some think, to prevent any
suspicion attaching to them of being agents in the impending
destruction of the Egyptians; there is an allusion to it (
26. when your children shall say, … What mean ye by this service—Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that the curiosity of the young would be stimulated, and thus parents had an excellent opportunity, which they were enjoined to embrace, for instructing each rising generation in the origin and leading facts of the national faith.
27, 28. the people bowed the head, and worshipped—All the preceding directions were communicated through the elders, and the Israelites, being deeply solemnized by the influence of past and prospective events, gave prompt and faithful obedience.
29. at midnight the Lord smote all the first-born
in the land of Egypt—At the moment when the Israelites were
observing the newly instituted feast in the singular manner described,
the threatened calamity overtook the Egyptians. It is more easy to
imagine than describe the confusion and terror of that people suddenly
roused from sleep and enveloped in darkness—none could assist
their neighbors when the groans of the dying and the wild shrieks of
mourners were heard everywhere around. The hope of every family was
destroyed at a stroke. This judgment, terrible though it was, evinced
the equity of divine retribution. For eighty years the Egyptians had
caused the male children of the Israelites to be cast into the river
[
30. there was not a house where there was not one dead—Perhaps this statement is not to be taken absolutely. The Scriptures frequently use the words "all," "none," in a comparative sense—and so in this case. There would be many a house in which there would be no child, and many in which the first-born might be already dead. What is to be understood is, that almost every house in Egypt had a death in it.
31. called for Moses and Aaron—a
striking fulfilment of the words of Moses (
32. also take your flocks, &c.—All the terms the king had formerly insisted on were now departed from; his pride had been effectually humbled. Appalling judgments in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rid his kingdom of such formidable neighbors, but even begged an interest in their prayers.
34. people took … their kneading-troughs—Having lived so long in Egypt, they must have been in the habit of using the utensils common in that country. The Egyptian kneading-trough was a bowl of wicker or rush work, and it admitted of being hastily wrapped up with the dough in it and slung over the shoulder in their hykes or loose upper garments.
35. children of Israel borrowed of the Egyptians jewels of silver—When the Orientals go to their sacred festivals, they always put on their best jewels. The Israelites themselves thought they were only going three days' journey to hold a feast unto the Lord, and in these circumstances it would be easy for them to borrow what was necessary for a sacred festival. But borrow conveys a wrong meaning. The word rendered borrow signifies properly to ask, demand, require. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration for all their labor, and it was paid in light and valuable articles adapted for convenient carriage.
36. the Lord gave the people favour in the sight of the Egyptians—Such a dread of them was inspired into the universal minds of the Egyptians, that whatever they asked was readily given.
spoiled the Egyptians—The accumulated
earnings of many years being paid them at this moment, the Israelites
were suddenly enriched, according to the promise made to Abraham (
37. The children of Israel journeyed from
Rameses—now generally identified with the ancient Heroopolis,
and fixed at the modern Abu-Keisheid. This position agrees with
the statement that the scene of the miraculous judgments against
Pharaoh was "in the field of Zoan" [
to Succoth—that is, booths, probably nothing more than a place of temporary encampment. The Hebrew word signifies a covering or shelter formed by the boughs of trees; and hence, in memory of this lodgment, the Israelites kept the feast of tabernacles yearly in this manner.
six hundred thousand … men—It
appears from
38. a mixed multitude went with
them—literally, "a great rabble" (see also
40. the sojourning of the children of Israel … four hundred and thirty years—The Septuagint renders it thus: "The sojourning of the children and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn in Egypt did not exceed two hundred fifteen years; but if we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity in Egypt was announced, this makes up the time to four hundred thirty years.
41. even the selfsame day—implying an exact and literal fulfilment of the predicted period.
49. One law shall be to him that is homeborn, and unto the stranger—This regulation displays the liberal spirit of the Hebrew institutions. Any foreigner might obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as in the Christian dispensation, privilege and duty were inseparably conjoined.
CHAPTER 13
2. Sanctify unto me all the
first-born—To "sanctify" means to "consecrate," to "set
apart" from a common to a sacred use. The foundation of this duty
rested on the fact that the Israelites, having had their first-born
preserved by a distinguishing act of grace from the general destruction
that overtook the families of the Egyptians, were bound in token of
gratitude to consider them as the Lord's peculiar property (compare
3. Moses said unto the people, Remember this day—The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.
house of bondage—literally, "house of slaves"—that is, a servile and degrading condition.
for by strength of hand the Lord brought you out
from this place—The emancipation of Israel would never have
been obtained except it had been wrung from the Egyptian tyrant by the
appalling judgments of God, as had been at the outset of his mission
announced to Moses (
There shall no leavened bread, &c.—The words are elliptical, and the meaning of the clause may be paraphrased thus:—"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."
4. month Abib—literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.
5-7. when the Lord shall bring thee—The
passover is here instituted as a permanent festival of the Israelites.
It was, however, only a prospective observance; we read of only one
celebration of the passover during the protracted sojourn in the
wilderness [
8. thou shalt show thy son in that day, saying—The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.
9. it shall be for a sign unto thee upon thine hand, &c.—There is no reason to believe that the Oriental tattooing—the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees—parchment scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a figurative mode of expression.
that the Lord's law may be in thy mouth, &c.—that is, that it may be the subject of frequent conversation and familiar knowledge among the people.
12, 13. every firstling, &c.—the
injunction respecting the consecration of the first-born, as here
repeated, with some additional circumstances. The firstlings of clean
beasts, such as lambs, kids, and calves, if males, were to be devoted
to God and employed in sacrifice. Those unclean beasts, as the ass's
colt, being unfit for sacrifice, were to be redeemed (
17. God led them not through the way of the land
of the Philistines, although that was near, &c.—The
shortest and most direct route from Egypt to Palestine was the usual
caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The
Philistines, who then possessed the latter, would have been sure to
dispute their passage, for between them and the Israelites there was a
hereditary feud (
18. God led the people about, through the way of the wilderness of the Red Sea, &c.—This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets—the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.
went up harnessed—that is, girded,
equipped for a long journey. (See
19. Moses took the bones of Joseph with
him—in fulfilment of the oath he exacted from his brethren
(
20. encamped in Etham—This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].
21, 22. the Lord went before them—by a
visible token of His presence, the Shekinah, in a majestic cloud (
CHAPTER 14
2. Speak unto the children of Israel, that they turn and encamp—The Israelites had now completed their three days' journey, and at Etham the decisive step would have to be taken whether they would celebrate their intended feast and return, or march onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of the desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding sand. But at Etham, instead of pursuing their journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had set out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith in the wisdom and power of his heavenly Guide, he obeyed. The object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea.
Pi-hahiroth—the mouth of the defile, or pass—a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea.
Migdol—a fortress or citadel.
Baal-zephon—some marked site on the opposite or eastern coast.
3. the wilderness hath shut them in—Pharaoh, who would eagerly watch their movements, was now satisfied that they were meditating flight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept them. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursued them in the rear, escape seemed impossible.
5. the heart of Pharaoh and of his servants was turned against the people, &c.—Alas, how soon the obduracy of this reprobate king reappears! He had been convinced, but not converted—overawed, but not sanctified by the appalling judgments of heaven. He bitterly repented of what he now thought a hasty concession. Pride and revenge, the honor of his kingdom, and the interests of his subjects, all prompted him to recall his permission to reclaim those runaway slaves and force them to their wonted labor. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. But those whom the Lord has doomed to destruction are first infatuated by sin.
6, 7. he made ready his chariot—His preparations for an immediate and hot pursuit are here described: A difference is made between "the chosen chariots" and "the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," literally, "third men"; three men being allotted to each chariot, the charioteer and two warriors. As to "the chariots of Egypt," the common cars contained only two persons, one for driving and the other for fighting; sometimes only one person was in the chariot, the driver lashed the reins round his body and fought; infantry being totally unsuitable for a rapid pursuit, and the Egyptians having had no cavalry, the word "riders" is in the grammatical connection applied to war chariots employed, and these were of light construction, open behind, and hung on small wheels.
10. when Pharaoh drew nigh, the children of Israel lifted up their eyes—The great consternation of the Israelites is somewhat astonishing, considering their vast superiority in numbers, but their deep dismay and absolute despair at the sight of this armed host receives a satisfactory explanation from the fact that the civilized state of Egyptian society required the absence of all arms, except when they were on service. If the Israelites were entirely unarmed at their departure, they could not think of making any resistance [Wilkinson and Hengstenberg].
13, 14. Moses said, … Fear ye not, stand still, and see the salvation of the Lord—Never, perhaps, was the fortitude of a man so severely tried as that of the Hebrew leader in this crisis, exposed as he was to various and inevitable dangers, the most formidable of which was the vengeance of a seditious and desperate multitude; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in history. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a divine interposition, although, perhaps, he might have looked for the expected deliverance in every quarter, rather than in the direction of the sea.
15-18. the Lord said unto Moses, Wherefore criest thou unto me? &c.—When in answer to his prayers, he received the divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be effected.
19. the angel of God—that is, the pillar
of cloud [see on
21. Moses stretched out his hand, &c.—The waving of the rod was of great importance on this occasion to give public attestation in the presence of the assembled Israelites, both to the character of Moses and the divine mission with which he was charged.
the Lord caused … a strong east wind all
that night—Suppose a mere ebb tide caused by the wind,
raising the water to a great height on one side, still as there
was not only "dry land," but, according to the tenor of the sacred
narrative, a wall on the right hand and on the left [
22. the children of Israel went into the midst of
the sea, &c.—It is highly probable that Moses, along with
Aaron, first planted his footsteps on the untrodden sand, encouraging
the people to follow him without fear of the treacherous walls; and
when we take into account the multitudes that followed him, the immense
number who through infancy and old age were incapable of hastening
their movements, together with all the appurtenances of the camp, the
strong and steadfast character of the leaders' faith was strikingly
manifested (
23. the Egyptians pursued, and went in after them to the midst of the sea—From the darkness caused by the intercepting cloud, it is probable that they were not aware on what ground they were driving: they heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that they were on the bared bed of the sea.
24, 25. Lord looked … through … the cloud, and troubled them—We suppose the fact to have been that the side of the pillar of cloud towards the Egyptians was suddenly, and for a few moments, illuminated with a blaze of light, which, coming as it were in a refulgent flash upon the dense darkness which had preceded, so frightened the horses of the pursuers that they rushed confusedly together and became unmanageable. "Let us flee," was the cry that resounded through the broken and trembling ranks, but it was too late; all attempts at flight were vain [Bush].
27. Moses stretched forth his hand over the sea, &c.—What circumstances could more clearly demonstrate the miraculous character of this transaction than that at the waving of Moses' rod, the dividing waters left the channel dry, and on his making the same motion on the opposite side, they returned, commingling with instantaneous fury? Is such the character of any ebb tide?
28. there remained not so much as one of
them—It is surprising that, with such a declaration, some
intelligent writers can maintain there is no evidence of the
destruction of Pharaoh himself (
30. Israel saw the Egyptians dead upon the
sea-shore, &c.—The tide threw them up and left multitudes
of corpses on the beach; a result that brought greater infamy on the
Egyptians, but that tended, on the other hand, to enhance the triumph
of the Israelites, and doubtless enriched them with arms, which they
had not before. The locality of this famous passage has not yet been,
and probably never will be, satisfactorily fixed. Some place it in the
immediate neighborhood of Suez; where, they say, the part of the sea is
most likely to be affected by "a strong east wind" [
CHAPTER 15
1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to have been at the landing place on the eastern shore of the Red Sea, at Ayoun Musa, "the fountains of Moses." They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, which would supply them with water on landing. The time when it was sung is supposed to have been the morning after the passage. This song is, by some hundred years, the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendor of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by divine inspiration, contribute to give it an interest and sublimity peculiar to itself.
I will sing unto the Lord, for he hath triumphed gloriously—Considering the state of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable song. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitably improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every individual gave utterance to his feelings of gratitude.
20. Miriam the prophetess—so called from
her receiving divine revelations (
took a timbrel—or "tabret"—a musical instrument in the form of a hoop, edged round with rings or pieces of brass to make a jingling noise and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our tambourine.
all the women went out after her with timbrels and with dances—We shall understand this by attending to the modern customs of the East, where the dance—a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, the rest imitating her movements and repeating the words of the song as they drop from her lips.
21. Miriam answered them—"them" in the Hebrew is masculine, so that Moses probably led the men and Miriam the women—the two bands responding alternately, and singing the first verse as a chorus.
22. wilderness of Shur—comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.
23. when they came to Marah, they could not drink of the waters—Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea—a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.
25. the Lord showed him a tree, which when he had
cast into the waters, the waters were made sweet—Some
travellers have pronounced this to be the Elvah of the Arabs—a
shrub in form and flower resembling our hawthorn; others, the berries
of the Ghurkhud—a bush found growing around all brackish
fountains. But neither of these shrubs are known by the natives to
possess such natural virtues. It is far more likely that God
miraculously endowed some tree with the property of purifying the
bitter water—a tree employed as the medium, but the sweetening
was not dependent upon the nature or quality of the tree, but the power
of God (compare
and there he proved them—God now
brought the Israelites into circumstances which would put their faith
and obedience to the test (compare
27. they came to Elim, where were twelve wells of water—supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert—an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.
CHAPTER 16
1. they took their journey from Elim—where they had remained several days.
came unto the wilderness of Sin—It
appears from
2. the whole congregation … murmured against
Moses and Aaron—Modern travellers through the desert of Sinai
are accustomed to take as much as is sufficient for the sustenance of
men and beasts during forty days. The Israelites having been rather
more than a month on their journey, their store of corn or other
provisions was altogether or nearly exhausted; and there being no
prospect of procuring any means of subsistence in the desert, except
some wild olives and wild honey (
3. Would to God we had died by the hand of the
Lord in the land of Egypt—How unreasonable and absurd the
charge against Moses and Aaron! how ungrateful and impious against God!
After all their experience of the divine wisdom, goodness, and power,
we pause and wonder over the sacred narrative of their hardness and
unbelief. But the expression of feeling is contagious in so vast a
multitude, and there is a feeling of solitude and despondency in the
desert which numbers cannot dispel; and besides, we must remember that
they were men engrossed with the present—that the
Comforter was not then given—and that they were destitute of all
visible means of sustenance and cut off from every visible comfort,
with only the promises of an unseen God to look to as the ground
of their hope. And though we may lament they should tempt God in the
wilderness and freely admit their sin in so doing, we can be at no loss
for a reason why those who had all their lives been accustomed to walk
by sight should, in circumstances of unparalleled difficulty and
perplexity, find it hard to walk by faith. Do not even we
find it difficult to walk by faith through the wilderness of this
world, though in the light of a clearer revelation, and under a nobler
leader than Moses? [Fisk]. (See
4. Then said the Lord unto Moses—Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.
I will rain bread from heaven—Israel,
a type of the Church which is from above, and being under the conduct,
government, and laws of heaven, received their food from heaven also
(
that I may prove them, whether they will walk in my law, or no—The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.
13-31. at even the quails came up, and covered the
camp—This bird is of the gallinaceous kind [that is, relating
to the order of heavy-bodied, largely terrestrial birds], resembling
the red partridge, but not larger than the turtledove. They are found
in certain seasons in the places through which the Israelites passed,
being migratory birds, and they were probably brought to the camp by "a
wind from the Lord" as on another occasion (
and in the morning … a small round thing
… manna—There is a gum of the same name distilled in
this desert region from the tamarisk, which is much prized by the
natives, and preserved carefully by those who gather it. It is
collected early in the morning, melts under the heat of the sun, and is
congealed by the cold of night. In taste it is as sweet as honey, and
has been supposed by distinguished travellers, from its whitish color,
time, and place of its appearance, to be the manna on which the
Israelites were fed: so that, according to the views of some, it was a
production indigenous to the desert; according to others, there was a
miracle, which consisted, however, only in the preternatural
arrangements regarding its supply. But more recent and accurate
examination has proved this gum of the tarfa-tree to be wanting in all
the principal characteristics of the Scripture manna. It exudes only in
small quantities, and not every year; it does not admit of being baked
(
32-36. Fill an omer of it to be kept for your
generations—The mere fact of such a multitude being fed for
forty years in the wilderness, where no food of any kind is to be
obtained, will show the utter impossibility of their subsisting on a
natural production of the kind and quantity as this tarfa-gum [see on
CHAPTER 17
1. the children of Israel journeyed from the
wilderness of Sin—In the succinct annals of this book, those
places only are selected for particular notice by the inspired
historian, which were scenes memorable for their happy or painful
interest in the history of the Israelites. A more detailed itinerary is
given in the later books of Moses, and we find that here two stations
are omitted (
according to the commandment of the Lord,
&c.—not given in oracular response, nor a vision of the
night, but indicated by the movement of the cloudy pillar. The same
phraseology occurs elsewhere (
pitched in Rephidim—now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.
2, 3. the people did chide with Moses, and said, Give us water that we may drink, &c.—The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.
4. Moses cried unto the Lord, saying, What shall I
do unto this people?—His language, instead of betraying any
signs of resentment or vindictive imprecation on a people who had given
him a cruel and unmerited treatment, was the expression of an anxious
wish to know what was the best to be done in the circumstances (compare
5. the Lord said unto Moses, &c.—not
to smite the rebels, but the rock; not to bring a stream of blood from
the breast of the offenders, but a stream of water from the granite
cliffs. The cloud rested on a particular rock, just as the star rested
on the house where the infant Saviour was lodged [
7. called the name of the place—Massah
("temptation"); Meribah ("chiding," "strife"): the same word which is
rendered "provocation" (
8. Then came Amalek—Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.
fought with Israel—The language
implies that no occasion had been furnished for this attack; but, as
descendants of Esau, the Amalekites entertained a deep-seated grudge
against them, especially as the rapid prosperity and marvellous
experience of Israel showed that the blessing contained in the
birthright was taking effect. It seems to have been a mean, dastardly,
insidious surprise on the rear (
9. Moses said unto Joshua—or, "Jesus"
(
10-12. Moses … went up … the hill … held up his hand—with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms—the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.
13. Joshua discomfited Amalek—Victory at
length decided in favor of Israel, and the glory of the victory, by an
act of national piety, was ascribed to God (compare
14-16. Write this for a memorial—If the
bloody character of this statute seems to be at variance with the mild
and merciful character of God, the reasons are to be sought in the deep
and implacable vengeance they meditated against Israel (
CHAPTER 18
1-5. Jethro … came … unto Moses,
&c.—It is thought by many eminent commentators that this
episode is inserted out of its chronological order, for it is described
as occurring when the Israelites were "encamped at the mount of God."
And yet they did not reach it till the third month after their
departure from Egypt (
6. and thy wife, and her two sons—See
7. Moses went out to meet his father-in-law,
&c.—Their salutations would be marked by all the warm and
social greetings of Oriental friends (see on
12. Jethro … took a burnt offering—This friendly interview was terminated by a solemn religious service—the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.
13-26. on the morrow … Moses sat to judge the people, &c.—We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters.
the people stood by Moses from the morning unto the evening, &c.—Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.
17. Moses' father-in-law said unto him, The thing
… is not good—not good either for Moses himself, for
the maintenance of justice, or for the satisfaction and interests of
the people. Jethro gave a prudent counsel as to the division of labor
[
23. If thou shalt do this thing, &c.—Jethro's counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways.
CHAPTER 19
1. In the third month—according to
Jewish usage, the first day of that month—"same
day."—It is added, to mark the time more explicitly, that is,
forty-five days after Egypt—one day spent on the mount (
2. were come to the desert of Sinai—The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very center of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure.
and there Israel camped before the mount—Sinai, so called from Seneh, or acacia bush. It is now called Jebel Musa. Their way into the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert—the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikh, while many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount." "In this valley—a long flat valley—about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit" [Bonar].
3-6. Moses went up unto God—the
Shekinah—within the cloud (
Thus shalt thou say to the house of Jacob,
&c.—The object for which Moses went up was to receive and
convey to the people the message contained in these verses, and the
purport of which was a general announcement of the terms on which God
was to take the Israelites into a close and peculiar relation to
Himself. In thus negotiating between God and His people, the highest
post of duty which any mortal man was ever called to occupy, Moses was
still but a servant. The only Mediator is Jesus Christ [
6. ye shall be unto me a kingdom of priests—As the priestly order was set apart from the common mass, so the Israelites, compared with other people, were to sustain the same near relation to God; a community of spiritual sovreigns.
an holy nation—set apart to preserve the knowledge and worship of God.
7, 8. Moses came and called for the elders of the people—The message was conveyed to the mighty multitude through their elders, who, doubtless, instructed them in the conditions required. Their unanimous acceptance was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how much self-confidence did their language betray! How little did they know what spirit they were of!
9-15. The Lord said unto Moses, Lo, I come … in a thick cloud, &c.—The deepest impressions are made on the mind through the medium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient church, by all the sensible tokens of august majesty that were fitted to produce the conviction that He is the great and terrible God. The whole multitude must have anticipated the event with feelings of intense solemnity and awe. The extraordinary preparations enjoined, the ablutions and rigid abstinence they were required to observe, the barriers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation which increased as the appointed day drew near.
16. on the third day in the morning, that there
were thunders and lightnings, &c.—The descent of God was
signalized by every object imagination can conceive connected with the
ideas of grandeur and of awe. But all was in keeping with the character
of the law about to be proclaimed. As the mountain burned with fire,
God was exhibited as a consuming fire to the transgressors of His law.
The thunder and lightning, more awful amid the deep stillness of the
region and reverberating with terrific peals among the mountains, would
rouse the universal attention; a thick cloud was an apt emblem of the
dark and shadowy dispensation (compare
the voice of a trumpet—This gave the scene the character of a miraculous transaction, in which other elements than those of nature were at work, and some other than material trumpet was blown by other means than human breath.
17. Moses brought forth the people out of the camp to meet with God—Wady-er-Raheh, where they stood, has a spacious sandy plain; immediately in front of Es Suksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plain at two geographical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one square mile. This space is nearly doubled by the recess on the west, and by the broad and level area of Wady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here was space enough to satisfy all the requisitions of the Scripture narrative, so far as it relates to the assembling of the congregation to receive the law. Here, too, one can see the fitness of the injunction to set bounds around the mount, that neither man nor beast might approach too near, for it rises like a perpendicular wall." But Jebel Musa, the old traditional Sinai, and the highest peak, has also a spacious valley, Wady Sebaiyeh, capable of holding the people. It is not certain on which of these two they stood.
21. the Lord said unto Moses, Go down, charge the people—No sooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze—a course adopted to heighten the impressive solemnity of the scene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, was calculated in the highest degree to solemnize and awe every heart.
CHAPTER 20
1. And God spake all these words—The
Divine Being Himself was the speaker (
2. I am the Lord thy God—This is a preface to the ten commandments—the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.
3. Thou shalt have no other gods before me—in My presence, beside, or except Me.
4, 5. Thou shalt not make … any graven image … thou shalt not bow down thyself to them—that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worship.
8. Remember the sabbath day—implying it
was already known, and recognized as a season of sacred rest. The first
four commandments [
18-21. all the people saw the thunderings and the lightnings—They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.
19. let not God speak with us, lest we die,
&c.—The phenomena of thunder and lightning had been one of
the plagues so fatal to Egypt, and as they heard God speaking to them
now, they were apprehensive of instant death also. Even Moses himself,
the mediator of the old covenant, did "exceedingly quake and fear"
(
22, 23. the Lord said unto Moses—It
appears from
24. An altar of earth thou shalt make unto me—a regulation applicable to special or temporary occasions.
25. thou shalt not build it of hewn stone, &c.—that is, carved with figures and ornaments that might lead to superstition.
26. by steps—a precaution taken for the sake of decency, in consequence of the loose, wide, flowing garments of the priests.
CHAPTER 21
1. judgments—rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.
2-6. If thou buy an Hebrew servant—Every
Israelite was free-born; but slavery was permitted under certain
restrictions. An Hebrew might be made a slave through poverty, debt, or
crime; but at the end of six years he was entitled to freedom, and his
wife, if she had voluntarily shared his state of bondage, also obtained
release. Should he, however, have married a female slave, she and the
children, after the husband's liberation, remained the master's
property; and if, through attachment to his family, the Hebrew chose to
forfeit his privilege and abide as he was, a formal process was gone
through in a public court, and a brand of servitude stamped on his ear
(
7-11. if a man sell his daughter—Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.
23-25. eye for eye—The law which
authorized retaliation (a principle acted upon by all primitive people)
was a civil one. It was given to regulate the procedure of the public
magistrate in determining the amount of compensation in every case of
injury, but did not encourage feelings of private revenge. The later
Jews, however, mistook it for a moral precept, and were corrected by
our Lord (
28-36. If an ox gore a man or a woman, that they die—For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.
30. If there be laid on him a sum of money, &c.—Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.
CHAPTER 22
1-4. If a man shall steal an ox, or a sheep—The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or sold, was fourfold; for an ox fivefold, because of its greater utility in labor; but, should the stolen animal have been recovered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking into a house at midnight might, in self-defense, be slain with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the occupants. In every case where a thief could not make restitution, he was sold as a slave for the usual term.
6. If fire break out, and catch in thorns—This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly.
stacks—or as it is rendered "shocks"
(
26, 27. If thou at all take thy neighbour's raiment to pledge, &c.—From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak—a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.
28. gods—a word which is several times in this chapter rendered "judges" or magistrates.
the ruler of thy people—and the chief
magistrate who was also the high priest, at least in the time of Paul
(
CHAPTER 23
1. put not thine hand—join not hands.
2. decline—depart, deviate from the straight path of rectitude.
3. countenance—adorn, embellish—thou shalt not varnish the cause even of a poor man to give it a better coloring than it merits.
10. six years thou shalt sow thy
land—intermitting the cultivation of the land every seventh
year. But it appears that even then there was a spontaneous produce
which the poor were permitted freely to gather for their use, and the
beasts driven out fed on the remainder, the owners of fields not being
allowed to reap or collect the fruits of the vineyard or oliveyard
during the course of this sabbatical year. This was a regulation
subservient to many excellent purposes; for, besides inculcating the
general lesson of dependence on Providence, and of confidence in His
faithfulness to His promise respecting the triple increase on the sixth
year (
12. Six days thou shalt do thy work, and on the
seventh day thou shalt rest—This law is repeated [
13. make no mention of the name of other gods, &c.—that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.
14-18. Three times … keep a feast … in
the year—This was the institution of the great religious
festivals—"The feast of unleavened bread," or the
passover—"the feast of harvest," or pentecost—"the feast of
ingathering," or the feast of tabernacles, which was a memorial of the
dwelling in booths in the wilderness, and which was observed in the
seventh month (
19. Thou shalt not seethe a kid in his mother's
milk—A prohibition against imitating the superstitious rites
of the idolaters in Egypt, who, at the end of their harvest, seethed a
kid in its mother's milk and sprinkled the broth as a magical charm on
their gardens and fields, to render them more productive the following
season. [See on
20-25. Behold, I send an Angel before thee, to keep thee in the way—The communication of these laws, made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity.
21. my name is in him—This angel is frequently called Jehovah and Elohim, that is, God.
28. I will send hornets before thee, &c.
(See on
29, 30. I will not drive … out … in one year; lest the land become desolate—Many reasons recommend a gradual extirpation of the former inhabitants of Canaan. But only one is here specified—the danger lest, in the unoccupied grounds, wild beasts should inconveniently multiply; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites.
CHAPTER 24
3, 4. Moses came and told the people all the words of the Lord—The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of their obedience, having drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were made for having it (the covenant) solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel—the two parties in this solemn compact—while Moses acted as typical mediator.
5. young men—priests (
oxen—Other animals, though not
mentioned, were offered in sacrifice (
6. Moses took half of the blood … sprinkled—Preliminary to this was the public reading of the law and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratification—half on each party in the transaction.
8. Moses took the blood, and sprinkled it on the
people—probably on the twelve pillars, as representing the
people (also the book,
9. Then went up Moses, and Aaron—in
obedience to a command given (
Nadab, and Abihu—the two oldest sons
of Aaron [
seventy of the elders—a select number; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for official rank and station, as well as for their probity and weight of character in their respective tribes.
10. And they saw the God of Israel—That
there was no visible form or representation of the divine nature, we
have expressly intimated (
sapphire—one of the most valuable and
lustrous of the precious gems—of a sky-blue or light azure color
and frequently chosen to describe the throne of God (see
11. upon the nobles of the children of Israel he laid not his hand—The "nobles," that is, the elders, after the sprinkling of the blood, were not inspired with terror in presence of the calm, benign, radiant symbol of the divine majesty; so different from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses.
eat and drink—feasted on the peace offering—on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God's dwelling with men.
12. I will give thee tables of stone—The ten commandments, which had already been spoken, were to be given in a permanent form. Inscribed on stone, for greater durability, by the hand of God Himself, they were thus authenticated and honored above the judicial or ceremonial parts of the law.
13. Moses went up into the mount of God—He was called to receive the divine transcript. Joshua was taken a little higher, and it would be a great comfort for the leader to have his company during the six days he was in patient waiting for the call on the seventh or sabbath day.
14. he said unto the elders, Tarry ye here for us—There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies."
18. Moses went into the midst of the cloud—the visible token of God's presence. Divine grace animated and supported him to enter with holy boldness.
Moses was in the mount forty days and forty
nights—The six days spent in waiting are not included. During
that protracted period he was miraculously supported (
CHAPTER 25
1. the Lord spake unto Moses, &c.—The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.
2. bring me an offering of every man that giveth it willingly, &c.—Having declared allegiance to God as their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings.
3. this is the offering which ye shall take of them—the articles of which the offerings should consist.
brass—rather copper, brass being a composite metal.
4. goats' hair—or leather of goats' skin.
5. badgers' skins—The badger was an
unclean animal, and is not a native of the East—rather some kind
of fish, of the leather of which sandals are made in the East. [See on
shittim wood—or Shittah (
7. ephod—a square cloak, hanging down from the shoulders, and worn by priests.
8. a sanctuary; that I may dwell among them—In one sense the tabernacle was to be a palace, the royal residence of the King of Israel, in which He was to dwell among His people, receive their petitions, and issue His responses. But it was also to be a place of worship, in which God was to record His name and to enshrine the mystic symbols of His presence.
9. According to all that I show thee, after the pattern of the tabernacle—The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.
10. an ark—a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.
11. a crown—a rim or cornice.
12. rings—staples for the poles, with which it was to be carried from place to place.
15. staves shall be in the rings of the ark—that is, always remain in the rings, whether the ark be at rest or in motion.
16. the testimony—that is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.
17. thou shalt make a mercy seat of pure
gold—to serve as a lid, covering it exactly. It was "the
propitiatory cover," as the term may be rendered, denoting that Christ,
our great propitiation [
18. two cherubim—The real meaning of
these figures, as well as the shape or form of them, is not known with
certainty—probably similar to what was afterwards introduced into
the temple, and described in
22. there I will meet with thee, and I will commune with thee from above the mercy seat—The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.
23. table of shittim wood—of the same
material and decorations as the ark [see on
24. crown—the moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off.
29. dishes—broad platters.
spoons—cups or concave vessels, used for holding incense.
covers—both for bread and incense.
bowls—cups; for though no mention is made of wine, libations were undoubtedly made to God, according to Josephus and the rabbins, once a week, when the bread was changed.
to cover withal—rather, "to pour out withal."
30. showbread—literally, presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a symbol of the full and never-failing provision which is made in the Church for the spiritual sustenance and refreshment of God's people.
31. candlestick—literally, "a lamp
bearer." It was so constructed as to be capable of being taken to
pieces for facility in removal. The shaft or stock rested on a
pedestal. It had seven branches, shaped like reeds or canes—three
on each side, with one in the center—and worked out into knobs,
flowers, and bowls, placed alternately [
33. knops—old spelling for "knobs"—bosses.
37. they shall light the lamps … that they
may give light—The light was derived from pure olive oil, and
probably kept continually burning (compare
38. tongs—snuffers.
39. a talent of pure gold—in weight equivalent to 125 lbs. troy.
40. look that thou make them after their pattern—This caution, which is repeated with no small frequency in other parts of the narrative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary; and it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious instruction and benefit of mankind, by shadowing forth in its leading features the grand truths of the Christian Church.
CHAPTER 26
1. cunning work—that is, of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with "skilful."
2. length—Each curtain was to be fifteen yards in length and a little exceeding two in breadth.
3. The five curtains shall be coupled together one to another, &c.—so as to form two grand divisions, each eleven yards wide.
6. taches—clasps; supposed in shape, as well as in use, to be the same as hooks and eyes.
7-13. curtains of goats' hair—These coarse curtains were to be one more in number than the others, and to extend a yard lower on each side, the use of them being to protect and conceal the richer curtains.
14. a covering … of rams' skins dyed
red—that is, of Turkey red leather. [See on
15-30. thou shalt make boards … rear up the tabernacle according to the fashion … which was showed thee—The tabernacle, from its name as well as from its general appearance and arrangements, was a tent; but from the description given in these verses, the boards that formed its walls, the five (cross) bars that strengthened them, and the middle bar that "reached from end to end," and gave it solidity and compactness, it was evidently a more substantial fabric than a light and fragile tent, probably on account of the weight of its various coverings as well as for the protection of its precious furniture.
36. an hanging for the door of the
tent—Curtains of rich and elaborate embroidery, made by the
women, are suspended over the doors or entrances of the tents occupied
by Eastern chiefs and princes. In a similar style of elegance was the
hanging finished which was to cover the door of this
tabernacle—the chosen habitation of the God and King of Israel.
It appears from
CHAPTER 27
1, 2. altar of shittim wood—The
dimensions of this altar which was placed at the entrance of the
sanctuary were nearly three yards square, and a yard and a half in
height. Under the wooden frame of this chest-like altar the inside was
hollow, and each corner was to be terminated by "horns"—angular
projections, perpendicular or oblique, in the form of horns. The
animals to be sacrificed were bound to these (
3. shovels—fire shovels for scraping together any of the scattered ashes.
basons—for receiving the blood of the sacrifice to be sprinkled on the people.
fleshhooks—curved, three-pronged forks
(
fire-pans—A large sort of vessel,
wherein the sacred fire which came down from heaven (
4. a grate of network of brass—sunk latticework to support the fire.
four brazen rings—by which the grating might be lifted and taken away as occasion required from the body of the altar.
5. put it under the compass of the altar
beneath—that is, the grating in which they were carried to a
clean place (
6, 7. staves … rings—Those rings were placed at the side through which the poles were inserted on occasions of removal.
9-19. the court of the tabernacle—The enclosure in which the edifice stood was a rectangular court, extending rather more than fifty yards in length and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through; but that large curtain which overhung the entrance was of a different texture, being embroidered and dyed with variegated colors, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and the hooks on which they were suspended were of silver also.
19. pins—were designed to hold down the curtains at the bottom, lest the wind should waft them aside.
20, 21. pure oil olive beaten—that is, such as runs from the olives when bruised and without the application of fire.
for the light … Aaron and his sons—were to take charge of lighting it in all time coming.
21. shall order it from evening to morning—The tabernacle having no windows, the lamps required to be lighted during the day. Josephus says that in his time only three were lighted; but his were degenerate times, and there is no Scripture authority for this limitation. But although the priests were obliged from necessity to light them by day, they might have let them go out at night had it not been for this express ordinance.
CHAPTER 28
1. take thou unto thee Aaron thy brother, and his
sons with him—Moses had hitherto discharged the priestly
functions (
2-5. holy garments—No inherent holiness
belonged either to the material or the workmanship. But they are called
"holy" simply because they were not worn on ordinary occasions, but
assumed in the discharge of the sacred functions (
for glory and for beauty—It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.
6-14. ephod—It was a very gorgeous robe
made of byssus, curiously embroidered, and dyed with variegated colors,
and further enriched with golden tissue, the threads of gold being
either originally interwoven or afterwards inserted by the embroiderer.
It was short—reaching from the breast to a little below the
loins—and though destitute of sleeves, retained its position by
the support of straps thrown over each shoulder. These straps or
braces, connecting the one with the back, the other with the front
piece of which the tunic was composed, were united on the shoulder by
two onyx stones, serving as buttons, and on which the names of the
twelve tribes were engraved, and set in golden encasements. The
symbolical design of this was, that the high priest, who bore the names
along with him in all his ministrations before the Lord, might be kept
in remembrance of his duty to plead their cause, and supplicate the
accomplishment of the divine promises in their favor. The ephod was
fastened by a girdle of the same costly materials, that is, dyed,
embroidered, and wrought with threads of gold. It was about a
handbreadth wide and wound twice round the upper part of the waist; it
fastened in front, the ends hanging down at great length (
15-29. thou shalt make the breastplate of judgment with cunning work—a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.
30. thou shalt put in the breastplate of judgment
the Urim and Thummim—The words signify "lights" and
"perfections"; and nothing more is meant than the precious stones of
the breastplate already described (compare
31-33. the robe of the ephod all of
blue—It was the middle garment, under the ephod and above the
coat. It had a hole through which the head was thrust, and was formed
carefully of one piece, such as was the robe of Christ (
34. a golden bell and a pomegranate—The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.
36-38. plate—literally, a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription.
37. mitre—crown-like cap for the head, not covering the entire head, but adhering closely to it, composed of fine linen. The Scripture has not described its form, but from Josephus we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were not conical—that it was encircled with swathes of blue embroidered, and that it was covered by one piece of fine linen to hide the seams.
39. coat of fine linen—a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow.
girdle of needlework—a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.
40. bonnets—turbans.
42. linen breeches—drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures.
CHAPTER 29
1. hallow them, to minister unto me in the priest's office—The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.
this is the thing that thou shalt do—Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.
4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle—as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.
wash them with water. And … take the
garments—The manner in which these parts of the ceremonial
were performed is minutely described, and in discovering their
symbolical import, which indeed, is sufficiently plain and obvious, we
have inspired authority to guide us. It signified the necessity and
importance of moral purity or holiness (
10-22. And thou shalt cause a bullock to be
brought before the tabernacle—This part of the ceremonial
consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin
offering; and in rendering it, the priest was directed to put his hand
upon the head of his sacrifice, expressing by that act a consciousness
of personal guilt, and a wish that it might be accepted as a vicarious
satisfaction. (2) The sacrifice of a ram as a burnt offering (
35. seven days shalt thou consecrate
them—The renewal of these ceremonies on the return of every
day in the seven, with the intervention of a Sabbath, was a wise
preparatory arrangement, in order to afford a sufficient interval for
calm and devout reflection (
36. and thou shalt cleanse the altar—The
phrase, "when thou hast made an atonement for it," should be,
upon it; and the purport of the direction is, that during all
the time they were engaged as above from day to day in offering the
appointed sacrifices, the greatest care was to be taken to keep the
altar properly cleansed—to remove the ashes, and sprinkle it with
the prescribed unction that, at the conclusion of the whole ceremonial,
the altar itself should be consecrated as much as the ministers who
were to officiate at it (
38. two lambs of the first year day by day continually—The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.
CHAPTER 30
1. thou shalt make an altar to burn incense
upon, &c.—Its material was to be like that of the ark of
the testimony, but its dimensions very small [
2-4. foursquare—the meaning of which is
not that it was to be entirely of a cubical form, but that upon its
upper and under surface, it showed four equal sides. It was twice as
high as it was broad, being twenty-one inches broad and three feet six
inches high. It had "horns"; its top or flat surface was surmounted by
an ornamental ledge or rim, called a crown, and it was furnished at the
sides with rings for carriage. Its only accompanying piece of furniture
was a golden censer or pan, in which the incense was set fire to upon
the altar. Hence it was called the altar of incense, or the "golden
altar" [
6. thou shalt put it before the veil that is by
the ark of the testimony—which separated the holy from the
most holy place. The altar was in the middle between the table of
showbread and the candlestick next the holy of holies, at equal
distances from the north and south walls; in other words, it occupied a
spot on the outside of the great partition veil, but directly in front
of the mercy seat, which was within that sacred enclosure; so that
although the priest who ministered at this altar could not behold the
mercy seat, he was to look towards it, and present his incense in that
direction. This was a special arrangement, and it was designed to teach
the important lesson that, though we cannot with the eye of sense, see
the throne of grace, we must "direct our prayer to it and look up"
[
7, 8. Aaron shall burn thereon sweet
incense—literally, "incense of spices"—Strong aromatic
substances were burnt upon this altar to counteract by their
odoriferous fragrance the offensive fumes of the sacrifices; or the
incense was employed in an offering of tributary homage which the
Orientals used to make as a mark of honor to kings; and as God was
Theocratic Ruler of Israel, His palace was not to be wanting in
a usage of such significancy. Both these ends were served by this
altar—that of fumigating the apartments of the sacred edifice,
while the pure lambent flame, according to Oriental notions, was an
honorary tribute to the majesty of Israel's King. But there was a far
higher meaning in it still; for as the tabernacle was not only a palace
for Israel's King, but a place of worship for Israel's God, this altar
was immediately connected with a religious purpose. In the style of the
sacred writers, incense was a symbol or emblem of prayer (
every morning … at even—In every period of the national history this daily worship was scrupulously observed.
8. Aaron shall burn incense—seemingly
limiting the privilege of officiating at the altar of incense to the
high priest alone, and there is no doubt that he and his successors
exclusively attended this altar on the great religious festivals. But
"Aaron" is frequently used for the whole priestly order, and in later
times, any of the priests might have officiated at this altar in
rotation (
9. Ye shall offer no strange incense—that is, of a different composition from that of which the ingredients are described so minutely.
11-16. When thou takest the sum of the children of
Israel, &c.—Moses did so twice, and doubtless observed
the law here prescribed. The tax was not levied from women, minors, old
men (
18-21. Thou shalt … make a laver of brass—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained; but it was probably a miniature pattern of Solomon's—a circular basin.
his foot—supposed not to be the
pedestal on which it rested, but a trough or shallow receptacle below,
into which the water, let out from a cock or spout, flowed; for the way
in which all Eastern people wash their hands or feet is by pouring upon
them the water which falls into a basin. This laver was provided for
the priests alone. But in the Christian dispensation, all believers are
priests, and hence the apostle exhorts them how to draw near to God
(
23-33. Take thou also … principal spices, &c.—Oil is frequently mentioned in Scripture as an emblem of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle.
myrrh—a fragrant and medicinal gum from a little known tree in Arabia.
sweet cinnamon—produced from a species of laurel or sweet bay, found chiefly in Ceylon, growing to a height of twenty feet: this spice is extracted from the inner bark, but it is not certain whether that mentioned by Moses is the same as that with which we are familiar.
sweet calamus—or sweet cane, a product of Arabia and India, of a tawny color in appearance; it is like the common cane and strongly odoriferous.
24. cassia—from the same species of tree as the cinnamon—some think the outer bark of that tree. All these together would amount to one hundred twenty pounds, troy weight.
hin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition issued against using it for any other purpose than anointing the tabernacle and its furniture.
34-38. the Lord said unto Moses, Take unto thee sweet spices—These were:
stacte—the finest myrrh;
onycha—supposed to be an odoriferous shell;
galbanum—a gum resin from an umbelliferous plant.
frankincense—a dry, resinous, aromatic gum, of a yellow color, which comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within the sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known in Egypt, where sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring in that country the skill in pounding and mixing them which they were called to exercise in the service of the tabernacle. But the recipe for the incense as well as for the oil in the tabernacle, though it receives illustration from the customs of Egypt, was peculiar, and being prescribed by divine authority, was to be applied to no common or inferior purpose.
CHAPTER 31
2. See, I have called—Though the
instructions about the tabernacle were privately communicated to Moses,
it was plainly impossible that he could superintend the work in person,
amid the multiplicity of his other duties. A head director or builder
was selected by God Himself; and the nomination by such high authority
removed all ground of jealousy or discontent on the part of any who
might have thought their merits overlooked (compare
by name Bezaleel—signifying "in the
shadow or protection of God"; and, as called to discharge a duty of
great magnitude—to execute a confidential trust in the ancient
Church of God, he has his family and lineage recorded with marked
distinction. He belonged to the tribe of Judah, which, doubtless for
wise and weighty reasons, God all along delighted to honor; and he was
the grandson of Hur, a pious patriot (
3-5. I have filled him with the spirit of God—It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.
6. I have given with him Aholiab—He
belonged to the tribe of Dan, one of the least influential and
honorable in Israel; and here, too, we can trace the evidence of wise
and paternal design, in choosing the colleague or assistant of Bezaleel
from an inferior tribe (compare
all that are wise-hearted I have put
wisdom—At that period, when one spirit pervaded all Israel,
it was not the man full of heavenly genius who presided over the work;
but all who contributed their skill, experience, and labor, in
rendering the smallest assistance, showed their piety and devotedness
to the divine service. In like manner, it was at the commencement of
the Christian Church (
12-17. Verily my sabbaths ye shall keep—The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.
18. tables of stone, written with the finger of
God—containing the ten commandments (
CHAPTER 32
1. when the people saw that Moses delayed—They supposed that he had lost his way in the darkness or perished in the fire.
the people gathered themselves together unto Aaron—rather, "against" Aaron in a tumultuous manner, to compel him to do what they wished. The incidents related in this chapter disclose a state of popular sentiment and feeling among the Israelites that stands in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their impressions were dissipated. Although they were still encamped upon ground which they had every reason to regard as holy; although the cloud of glory that capped the summit of Sinai was still before their eyes, affording a visible demonstration of their being in close contact, or rather in the immediate presence, of God, they acted as if they had entirely forgotten the impressive scenes of which they had been so recently the witnesses.
said unto him, Up, make us gods, which shall go before us—The Hebrew word rendered "gods" is simply the name of God in its plural form. The image made was single, and therefore it would be imputing to the Israelites a greater sin than they were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, that they required, like children, to have something to strike their senses, and as the Shekinah, "the glory of God," of which they had hitherto enjoyed the sight, was now veiled, they wished for some visible material object as the symbol of the divine presence, which should go before them as the pillar of fire had done.
2. Aaron said, … Break off … earrings—It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out "the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time; or, perhaps, on their covetousness and love of finery proving stronger than their idolatrous propensity. If such were his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving the issue in the hands of Providence.
3. all the people brake off the golden earrings—The Egyptian rings, as seen on the monuments, were round massy plates of metal; and as they were rings of this sort the Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal.
4. fashioned it with a graving tool, after he had made it a molten calf—The words are transposed, and the rendering should be, "he framed with a graving tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the chief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a triangular white spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common; and it makes a great figure on the monuments where it is represented in the van of all processions, as borne aloft on men's shoulders.
they said, These be thy gods, O Israel, which
brought thee up out of the land of Egypt—It is inconceivable
that they, who but a few weeks before had witnessed such amazing
demonstrations of the true God, could have suddenly sunk to such a
pitch of infatuation and brutish stupidity, as to imagine that human
art or hands could make a god that should go before them. But it must
be borne in mind, that though by election and in name they were the
people of God, they were as yet, in feelings and associations, in
habits and tastes, little, if at all different, from Egyptians. They
meant the calf to be an image, a visible sign or symbol of Jehovah, so
that their sin consisted not in a breach of the FIRST [
5, 6. Aaron made proclamation, and said, To-morrow is a feast to the Lord—a remarkable circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the divine presence. But there seems to have been much of the revelry that marked the feasts of the heathen.
7-14. the Lord said unto Moses, Go, get thee down—Intelligence of the idolatrous scene enacted at the foot of the mount was communicated to Moses in language borrowed from human passions and feelings, and the judgment of a justly offended God was pronounced in terms of just indignation against the gross violation of the so recently promulgated laws.
10. make of thee a great nation—Care must be taken not to suppose this language as betokening any change or vacillation in the divine purpose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But the manner in which God spoke to Moses served two important purposes—it tended to develop the faith and intercessory patriotism of the Hebrew leader, and to excite the serious alarm of the people, that God would reject them and deprive them of the privileges they had fondly fancied were so secure.
15-18. Moses turned, and went down from the mount—The plain, Er-Raheh, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence Moses and his companion, who on duty had patiently waited his return in the hollow of the mountain's brow, heard the shouting some time before they actually saw the camp.
19. Moses' anger waxed hot, and he cast the tables out of his hands—The arrival of the leader, like the appearance of a specter, arrested the revellers in the midst of their carnival, and his act of righteous indignation when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, so God could withdraw the peculiar privileges that He had promised them—that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred history.
20. he took the calf which they had made, and
burnt it in the fire, &c.—It has been supposed that the
gold was dissolved by natron or some chemical substance. But
there is no mention of solubility here, or in
22. And Aaron said, Let not the anger of my lord
wax hot—Aaron cuts a poor figure, making a shuffling excuse
and betraying more dread of the anger of Moses than of the Lord
(compare
25. naked—either unarmed and defenseless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rites in that indecent manner.
26-28. Moses stood in the gate of the camp, and said—The camp is supposed to have been protected by a rampart after the attack of the Amalekites.
Who is on the Lord's side? let him come unto me—The zeal and courage of Moses was astonishing, considering he opposed an intoxicated mob. The people were separated into two divisions, and those who were the boldest and most obstinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared.
29. Consecrate yourselves to-day to the Lord—or, "Ye have consecrated yourselves to-day." The Levites, notwithstanding the dejection of Aaron, distinguished themselves by their zeal for the honor of God and their conduct in doing the office of executioners on this occasion; and this was one reason that they were appointed to a high and honorable office in the service of the sanctuary.
30-33. Moses said unto the people, Ye have sinned a great sin—Moses labored to show the people the heinous nature of their sin, and to bring them to repentance. But not content with that, he hastened more earnestly to intercede for them.
32. blot me … out of thy book—an
allusion to the registering of the living, and erasing the names of
those who die. What warmth of affection did he evince for his brethren!
How fully was he animated with the true spirit of a patriot, when he
professed his willingness to die for them. But Christ actually
died for His people (
35. the Lord plagued the people, because they made the calf—No immediate judgments were inflicted, but this early lapse into idolatry was always mentioned as an aggravation of their subsequent apostasies.
CHAPTER 33
1. the Lord said—rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.
3. I will not go up … lest I consume
thee—Here the Lord is represented as determined to do what He
afterwards did not. (See on
4. when the people heard these evil tidings—from Moses on his descent from the mount.
5. put off thy ornaments—In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.
that I may know what to do unto thee—The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.
7. Moses took the tabernacle, and pitched it without the camp—Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent—conspicuous as that of the leader—in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.
8. all the people rose up, and stood every man at his tent door—Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.
9-11. the cloudy pillar descended, and stood at the door of the tabernacle—How would the downcast hearts of the people revive—how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle!
as Moses entered—It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.
18-23. I beseech thee, show me thy glory—This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.
CHAPTER 34
1. the like unto the first—God having been reconciled to repentant Israel, through the earnest intercession, the successful mediation of Moses, means were to be taken for the restoration of the broken covenant. Intimation was given, however, in a most intelligible and expressive manner, that the favor was to be restored with some memento of the rupture; for at the former time God Himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and God was only to retrace the characters originally inscribed for the use and guidance of the people.
2. present thyself … to me in the top of the
mount—Not absolutely the highest peak; for as the cloud of
the Shekinah usually abode on the summit, and yet (
3. no man shall come up with thee … neither … flocks nor herds—All these enactments were made in order that the law might be a second time renewed with the solemnity and sanctity that marked its first delivery. The whole transaction was ordered so as to impress the people with an awful sense of the holiness of God; and that it was a matter of no trifling moment to have subjected Him, so to speak, to the necessity of re-delivering the law of the ten commandments.
4. Moses … took in his hand the two tables
of stone—As Moses had no attendant to divide the labor of
carrying them, it is evident that they must have been light, and of no
great dimensions—probably flat slabs of shale or slate, such as
abound in the mountainous region of Horeb. An additional proof of their
comparatively small size appears in the circumstance of their being
deposited in the ark of the most holy place (
5. the Lord descended in the cloud—After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption and engender awe and give a humble sense of human attainments in divine knowledge, as now man sees, but darkly.
6. the Lord passed by before him—in this remarkable scene, God performed what He had promised to Moses the day before.
proclaimed, The Lord … merciful and
gracious—At an earlier period He had announced Himself to
Moses, in the glory of His self-existent and eternal majesty, as "I am"
[
8-26. Moses bowed … and worshipped—In the East, people bow the head to royalty, and are silent when it passes by, while in the West, they take off their hats and shout.
9, 10. he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us—On this proclamation, he, in the overflowing benevolence of s heart, founded an earnest petition for the Divine Presence being continued with the people; and God was pleased to give His favorable answer to Moses' intercession by a renewal of His promise under the form of a covenant, repeating the leading points that formed the conditions of the former national compact.
27, 28. And the Lord said unto Moses, Write thou
these words—that is, the ceremonial and judicial injunctions
comprehended above (
28. he was there with the Lord forty days and
forty nights—as long as formerly [
29. Moses wist not that the skin of his face shone
while he talked with him—It was an intimation of the exalted
presence into which he had been admitted and of the glory he had
witnessed (
30. they were afraid to come nigh him—Their fear arose from a sense of guilt—the beaming radiance of his countenance made him appear to their awe-struck consciences a flaming minister of heaven.
33. he put a veil on his face—That veil
was with the greatest propriety removed when speaking with the Lord,
for every one appears unveiled to the eye of Omniscience; but it was
replaced on returning to the people—and this was emblematic of
the dark and shadowy character of that dispensation (
CHAPTER 35
1. Moses gathered all the congregation of the
children of Israel, &c.—On the occasion referred to in
the opening of this chapter, the Israelites were specially reminded of
the design to erect a magnificent tabernacle for the regular worship of
God, as well as of the leading articles that were required to furnish
that sacred edifice [
20, 21. all the congregation of Israel departed from the presence of Moses—No exciting harangues were made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to them the will of God, and they were impressed with so strong a sense of its being their duty, that they made a spontaneous offer of the best and most valuable treasures they possessed.
21. they came, every one whose heart stirred him
up—One powerful element doubtless of this extraordinary
open-hearted liberality was the remembrance of their recent
transgression, which made them "zealous of good works" (compare
every one whom his spirit made willing—Human nature is always the same, and it is implied that while an extraordinary spirit of pious liberality reigned in the bosoms of the people at large, there were exceptions—some who were too fond of the world, who loved their possessions more than their God, and who could not part with these; no, not for the service of the tabernacle.
22. they came, both men and women, &c.—literally, "the men over and above the women"; a phraseology which implies that the women acted a prominent part, presented their offerings first, and then were followed by as many of their male companions as were similarly disposed.
brought bracelets, &c.—There was in that early age no money in the form of coins or bullion. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at an end when we learn that costly and elegant ornaments abounded in proportion as clothing was simple and scarce among the Egyptians, and some, entirely divested of clothing, yet wore rich necklaces [Hengstenberg]. Among people with Oriental sentiments and tastes, scarcely any stronger proof could have been given of the power of religion than their willingness not only to lay aside, but to devote those much-valued trinkets to the house of God; and thus all, like the Eastern sages, laid the best they had at the service of God.
30. See, the Lord hath called by name Bezaleel,
the son of Uri, &c.—Moses had made this communication
before [see
35. Them hath he filled with wisdom of
heart—A statement which not only testifies that skill in art
and science is a direct gift from God, but that weaving was especially
the business of men in Egypt (see
CHAPTER 36
1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, &c.—Here is an illustrious example of zeal and activity in the work of the Lord. No unnecessary delay was allowed to take place; and from the moment the first pole was stuck in the ground till the final completion of the sacred edifice, he and his associates labored with all the energies both of mind and body engaged in the work. And what was the mainspring of their arduous and untiring diligence? They could be actuated by none of the ordinary motives that give impulse to human industry, by no desire for the acquisition of gain; no ambition for honor; no view of gratifying a mere love of power in directing the labors of a large body of men. They felt the stimulus—the strong irresistible impulse of higher and holier motives—obedience to the authority, zeal for the glory, and love to the service of God.
3. they (the workmen)
received of Moses all the offering, which the children of Israel had brought, &c.—It appears that the building was begun after the first few contributions were made; it was progressively carried on, and no necessity occurred to suspend operations even for the shortest interval, from want of the requisite materials.
they brought yet unto him free offerings every
morning, &c.—Moses, in common with other Oriental
magistrates, had his morning levees for receiving the people (see on
5. they spake unto Moses, saying, The people bring
much more than enough, &c.—By the calculations which the
practised eyes of the workmen enabled them to make, they were
unanimously of the opinion that the supply already far exceeded the
demand and that no more contributions were required. Such a report
reflects the highest honor on their character as men of the strictest
honor and integrity, who, notwithstanding they had command of an untold
amount of the most precious things and might, without any risk of human
discovery, have appropriated much to their own use, were too high
principled for such acts of peculation. Forthwith, a proclamation was
issued to stop further contributions [
35. he made a veil of blue—the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.
37. made an hanging for the …
door—Curtains of elaborately wrought needlework are often
suspended over the entrance to tents of the great nomad sheiks, and
throughout Persia, at the entrance of summer tents, mosques, and
palaces. They are preferred as cooler and more elegant than wooden
doors. This chapter contains an instructive narrative: it is the first
instance of donations made for the worship of God, given from the wages
of the people's sufferings and toils. They were acceptable to God
(
CHAPTER 37
1. Bezaleel made the ark—The description
here given of the things within the sacred edifice is almost word for
word the same as that contained in
6-10. made the mercy seat of pure gold—To construct a figure, whether the body of a beast or a man, with two extended wings, measuring from two to three feet from tip to tip, with the hammer, out of a solid piece of gold, was what few, if any, artisans of the present day could accomplish.
17-22. he made the candlestick of pure
gold—Practical readers will be apt to say, "Why do such works
with the hammer, when they could have been cast so much easier—a
process they were well acquainted with?" The only answer that can be
given is, that it was done according to order. We have no doubt but
there were reasons for so distinctive an order, something significant,
which has not been revealed to us [Napier]. The whole of that sacred building was
arranged with a view to inculcate through every part of its apparatus
the great fundamental principles of revelation. Every object was
symbolical of important truth—every piece of furniture was made
the hieroglyphic of a doctrine or a duty—on the floor and along
the sides of that movable edifice was exhibited, by emblematic signs
addressed to the eye, the whole remedial scheme of the gospel. How far
this spiritual instruction was received by every successive generation
of the Israelites, it may not be easy to determine. But the tabernacle,
like the law of which it was a part, was a schoolmaster to Christ
[
CHAPTER 38
1. the altar of burnt offering—The repetitions are continued, in which may be traced the exact conformity of the execution to the order.
8. laver of brass … of the looking glasses of the women—The word mirrors should have been used, as those implements, usually round, inserted into a handle of wood, stone, or metal, were made of brass, silver, or bronze, highly polished [Wilkinson]. It was customary for the Egyptian women to carry mirrors with them to the temples; and whether by taking the looking glasses of the Hebrew women Moses designed to put it out of their power to follow a similar practice at the tabernacle, or whether the supply of brass from other sources in the camp was exhausted, it is interesting to learn how zealously and to a vast extent they surrendered those valued accompaniments of the female toilet.
of the women assembling … at the
door—not priestesses but women of pious character and
influence, who frequented the courts of the sacred building (
9. the court—It occupied a space of one hundred and fifty feet by seventy-five, and it was enclosed by curtains of fine linen about eight feet high, suspended on brazen or copper pillars. Those curtains were secured by rods fastened to the top, and kept extended by being fastened to pins stuck in the ground.
10. hooks—The hooks of the pillars in the court were for hanging up the carcasses of the sacrificial beasts—those on the pillars at the entry of the tabernacle were for hanging the sacerdotal robes and other things used in the service.
11. sockets—mortices or holes in which the end of the pillars stood.
17. chapiters—or capitals of the pillars, were wooden posts which ran along their top, to which were attached the hooks for the hangings.
18. the height in the breadth—or, "in the measure." The sense is that the hangings of the court gate, which was twenty cubits wide, were of the same height as the hangings all round the court [Wall].
21. This is the sum of the tabernacle—Having completed his description of the component parts of the tabernacle, the inspired historian digresses into a statement respecting the gold and silver employed in it, the computation being made according to an order of Moses—by the Levites, under the direction of Ithamar, Aaron's youngest son.
24. twenty and nine talents, and seven hundred and thirty shekels—equivalent to £150,00 sterling.
25. the silver of them that were numbered—603,550 men at half a shekel each would contribute 301,775 shekels; which at 2s. 4d. each, amounts to £35,207 sterling. It may seem difficult to imagine how the Israelites should be possessed of so much wealth in the desert; but it should be remembered that they were enriched first by the spoils of the Egyptians, and afterwards by those of the Amalekites. Besides, it is highly probable that during their sojourn they traded with the neighboring nations who bordered on the wilderness [Hewlett].
CHAPTER 39
1, 2. cloths of service—official robes.
The ephod of the high priest, the robe of the ephod, the girdle of
needlework, and the embroidered coat were all of fine linen; for on no
material less delicate could such elaborate symbolical figures have
been portrayed in embroidery, and all beautified with the same
brilliant colors. (See on
3. cut the gold into wires to work it—that is, the metal was beaten with a hammer into thin plates, cut with scissors or some other instrument into long slips, then rounded into filaments or threads. "Cloth of golden tissue is not uncommon on the monuments, and specimens of it have been found rolled about mummies; but it is not easy to determine whether the gold thread was originally interwoven or subsequently inserted by the embroiderer" [Taylor].
30. a writing, like to the engravings of a
signet—The seal-ring worn both by ancient and modern
Egyptians on the little finger of the right hand, contained, inscribed
on a cornelian or other precious stone, along with the owner's name, a
religious sentiment or sacred symbol, intimating that he was the
servant of God, or expressive of trust in Him. And it was to this
practice the inscription on the high priest alludes (compare
34. the covering of rams' skin dyed
red—(See on
43. Moses did look upon all the work, and, behold, they had done it as the Lord had commanded—A formal inspection was made on the completion of the tabernacle, not only with a view to have the work transferred from the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed by the Divine Architect—and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them.
CHAPTER 40
2. On the first day of the first
month—From a careful consideration of the incidents recorded
to have happened after the exodus (
the tabernacle—the entire edifice.
the tent—the covering that surmounted
it (
15. anoint them, as thou didst anoint their
fathers—The sacred oil was used, but it does not appear that
the ceremony was performed exactly in the same manner; for although the
anointing oil was sprinkled over the garments both of Aaron and his
sons (
16. Thus did Moses: according to all that the Lord commanded him—On his part, the same scrupulous fidelity was shown in conforming to the "pattern" in the disposition of the furniture, as had been displayed by the workmen in the erection of the edifice.
33. So Moses finished the work—Though it is not expressly recorded in this passage, yet, from what took place on all similar occasions, there is reason to believe that on the inauguration day the people were summoned from their tents—were all drawn up as a vast assemblage, yet in calm and orderly arrangement, around the newly erected tabernacle.
34. a cloud—literally, "The
cloud," the mystic cloud which was the well-known symbol of the Divine
Presence. After remaining at a great distance from them on the summit
of the mount, it appeared to be in motion; and if many among them had a
secret misgiving about the issue, how the fainting heart would revive,
the interest of the moment intensely increase, and the tide of joy
swell in every bosom, when that symbolic cloud was seen slowly and
majestically descending towards the plain below and covering the
tabernacle. The entire and universal concealment of the tabernacle
within the folds of an impervious cloud was not without a deep and
instructive meaning; it was a protection to the sacred edifice from the
burning heats of the Arabian climate; it was a token of the Divine
Presence; and it was also an emblem of the Mosaic dispensation, which,
though it was a revelation from heaven, yet left many things hid in
obscurity; for it was a dark cloud compared with the bright cloud,
which betokened the clearer and fuller discoveries of the divine
character and glory in the gospel (
the glory of the Lord filled the
tabernacle—that is, light and fire, a created splendor, which
was the peculiar symbol of God (
35. Moses was not able to enter into the tent of
the congregation—How does this circumstance show the
incapacity of man, in his present state, to look upon the unveiled
perfections of the Godhead! Moses could not endure the unclouded
effulgence, nor the sublimest of the prophets (
36. when the cloud was taken up from over the
tabernacle—In journeying through the sandy, trackless deserts
of the East, the use of torches, exhibiting a cloud of smoke by day and
of fire by night, has been resorted to from time immemorial. The armies
of Darius and Alexander were conducted on their marches in this manner
[Faber]. The Arab caravans in the
present day observe the same custom; and materials for these torches
are stored up among other necessary preparations for a journey. Live
fuel, hoisted in chafing dishes at the end of long poles, and being
seen at a great distance, serves, by the smoke in the daytime and the
light at night, as a better signal for march than the sound of a
trumpet, which is not heard at the extremities of a large camp [Laborde]. This usage, and the miracle related
by Moses, mutually illustrate each other. The usage leads us to think
that the miracle was necessary, and worthy of God to perform; and, on
the other hand, the miracle of the cloudy pillar, affording double
benefit of shade by day and light at night, implies not only that the
usage was not unknown to the Hebrews, but supplied all the wants which
they felt in common with other travellers through those dreary regions
[Faber, Hess,
Grandpierre]. But its peculiar appearance, unvarying character,
and regular movements, distinguished it from all the common atmospheric
phenomena. It was an invaluable boon to the Israelites, and being
recognized by all classes among that people as the symbol of the Divine
Presence, it guided their journeys and regulated their encampments
(compare
38. the cloud of the Lord was upon the
tabernacle, &c.—While it had hitherto appeared sometimes
in one place, sometimes in another, it was now found on the tabernacle
only; so that from the moment that sanctuary was erected, and the glory
of the Lord had filled the sacred edifice, the Israelites had to look
to the place which God had chosen to put His name there, in order that
they might enjoy the benefit of a heavenly Guide (
THE THIRD BOOK OF MOSES, CALLED
LEVITICUS.
Commentary by Robert Jamieson
CHAPTER 1
1. the Lord … spake … out of the tabernacle—The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.
2. Speak unto the children of Israel, and say unto
them—If the subject of communication were of a temporal
nature, the Levites were excluded; but if it were a spiritual matter,
all the tribes were comprehended under this name (
If any man of you bring an offering unto the
Lord—The directions given here relate solely to voluntary or
freewill offerings—those rendered over and above such, as being
of standing and universal obligation, could not be dispensed with or
commuted for any other kind of offering (
bring your offering of the cattle, &c.—that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.
3. a burnt sacrifice—so called from its
being wholly consumed on the altar; no part of it was eaten either by
the priests or the offerer. It was designed to propitiate the anger of
God incurred by original sin, or by particular transgressions; and its
entire combustion indicated the self-dedication of the
offerer—his whole nature—his body and soul—as
necessary to form a sacrifice acceptable to God (
a male without blemish—No animal was
allowed to be offered that had any deformity or defect. Among the
Egyptians, a minute inspection was made by the priest; and the bullock
having been declared perfect, a certificate to that effect being
fastened to its horns with wax, was sealed with his ring, and no other
might be substituted. A similar process of examining the condition of
the beasts brought as offerings, seems to have been adopted by the
priests in Israel (
at the door of the tabernacle—where
stood the altar of burnt offering (
4. shall put his hand upon the head—This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.
and it shall be—rather, "that it may be an acceptable atonement."
5. he shall kill the bullock—The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.
before the Lord—on the spot where the hands had been laid upon the animal's head, on the north side of the altar.
sprinkle the blood—This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it—the application of the atonement—made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.
8. the fat—that about the kidneys especially, which is called "suet."
9. but his inwards and his legs shall he wash in water, &c.—This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.
a sweet savour unto the Lord—is an expression of the offerer's piety, but especially as a sacrificial type of Christ.
10-13. if his offering be of the flocks—Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.
14-17. if the burnt sacrifice … be of fowls—The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [Harmer]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to—not the costliness of his offering.
CHAPTER 2
1. when any will offer a meat offering—or gift—distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone.
pour oil upon it—Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.
2. shall burn the memorial—rather, "for a memorial"; that is, a part of it.
3. the remnant of the meat offering shall be Aaron's and his sons'—The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."
4. if thou bring an oblation of a meat offering
baken in the oven—generally a circular hole excavated in the
floor, from one to five feet deep, the sides of which are covered with
hardened plaster, on which cakes are baked of the form and thickness of
pancakes. (See on
5. baken in a pan—a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.
6. part it in pieces, and pour oil thereon—Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.
11. ye shall burn no leaven, nor any honey, in any offering of the Lord—Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.
12. the oblation of the
first-fruits—voluntary offerings made by individuals out of
their increase, and leaven and honey might be used with these (
13. every … meat offering shalt thou season
with salt—The same reasons which led to the prohibition of
leaven, recommended the use of salt—if the one soon putrefies,
the other possesses a strongly preservative property, and hence it
became an emblem of incorruption and purity, as well as of a perpetual
covenant—a perfect reconciliation and lasting friendship. No
injunction in the whole law was more sacredly observed than this
application of salt; for besides other uses of it that will be noticed
elsewhere, it had a typical meaning referred to by our Lord concerning
the effect of the Gospel on those who embrace it (
14. a meat offering of thy first-fruits—From the mention of "green ears," this seems to have been a voluntary offering before the harvest—the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions.
CHAPTER 3
1. if his oblation be a sacrifice of peace offering—"Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.
of the herd—This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.
2. he shall lay his hand upon the head of his offering—Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.
3. he shall offer of the sacrifice of the peace
offering—The peace offering differed from the oblations
formerly mentioned in this respect: while the burnt offering was wholly
consumed on the altar, and the freewill offering was partly consumed
and partly assigned to the priests; in this offering the fat alone was
burnt; only a small part was allotted to the priests while the rest was
granted to the offerer and his friends, thus forming a sacred feast of
which the Lord, His priests, and people conjointly partook, and which
was symbolical of the spiritual feast, the sacred communion which,
through Christ, the great peace offering, believers enjoy. (See further
on
the fat that covereth the inwards—that is, the web work that presents itself first to the eye on opening the belly of a cow.
the fat … upon the inwards—adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.
4-11. the two kidneys … of the flock … the whole rump—There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].
12. if his offering be a goat—Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.
17. ye eat neither fat nor blood—The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an atoning sacrifice for the sins of the world [Brown].
CHAPTER 4
2. If a soul shall sin through ignorance against any of the commandments of the Lord—a soul—an individual. All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,—breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment.
do against any of them—To bring out the meaning, it is necessary to supply, "he shall bring a sin offering."
3. If the priest that is anointed do sin—that is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included.
according to the sin of the people—that is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,—a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.
11. the skin of the bullock, and all his
flesh—In ordinary circumstances, these were perquisites of
the priests. But in the expiation necessary for a sin of the high
priest, after the fat of the sacrifice was offered on the altar, the
carcass was carried without the camp [
13-21. if the whole congregation of Israel sin through ignorance—In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and then national expiation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as representing the people and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it seven times, he sprinkled the drops seven times before the veil. This done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on the altar; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire.
22-26. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments—Whatever was the form of government, the king, judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required—"a kid of the goats"; and neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering; nor was the carcass taken without the camp; it was eaten by the priests-in-waiting.
27-34. if any one of the common people sin through
ignorance—In this case the expiatory offering appointed was a
female kid, or a ewe-lamb without blemish; and the ceremonies were
exactly the same as those observed in the case of the offending ruler
[
35. it shall be forgiven him—None of
these sacrifices possessed any intrinsic value sufficient to free the
conscience of the sinner from the pollution of guilt, or to obtain his
pardon from God; but they gave a formal deliverance from a secular
penalty (
CHAPTER 5
1. if a soul … hear the voice of swearing—or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.
2. if a soul touch any unclean thing—A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.
4. if a soul swear—a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.
5. it shall be, when he shall be guilty … that he shall confess that he hath sinned in that thing—make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.
6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned—A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [Brown]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons—the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.
15, 16. sin through ignorance, in the holy things of the Lord, &c.—This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone—or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.
17-19. if a soul sin … though he wist it
not, yet is he guilty—This also refers to holy things, and it
differs from the preceding in being one of the doubtful
cases,—that is, where conscience suspects, though the
understanding be in doubt whether criminality or sin has been
committed. The Jewish rabbis give, as an example, the case of a person
who, knowing that "the fat of the inwards" is not to be eaten,
religiously abstained from the use of it; but should a dish happen to
have been at table in which he had reason to suspect some portion of
that meat was intermingled, and he had, inadvertently, partaken of that
unlawful viand, he was bound to bring a ram as a trespass offering
[
CHAPTER 6
2-7. If a soul sin, and commit a trespass against the Lord—This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The offender was enjoined to make restitution of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the injury done to a neighbor and to society; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine; but being associated with a sacred duty, the form in which the fine was inflicted served the important purpose of rousing attention to the claims and reviving a sense of responsibility to God.
9. Command Aaron and his sons, saying, This
… law of the burnt offering—In this passage Moses
received instructions to be delivered to the priests respecting their
official duties, and first the burnt offering—Hebrew, "a
sacrifice, which went up in smoke." The daily service consisted of two
lambs, one offered in the morning at sunrise, the other in the evening,
when the day began to decline. Both of them were consumed on the altar
by means of a slow fire, before which the pieces of the sacrifice were
so placed that they fed it all night. At all events, the observance of
this daily sacrifice on the altar of burnt offering was a daily
expression of national repentance and faith. The fire that consumed
these sacrifices had been kindled from heaven at the consecration of
the tabernacle [
14-18. this is the law of the meat offering—Though this was a provision for the priests and their families, it was to be regarded as "most holy"; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.
20. This is the offering of Aaron, and of his sons—the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening—being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.
25-28. This is the law of the sin
offering—It was slain, and the fat and inwards, after being
washed and salted, were burnt upon the altar. But the rest of the
carcass belonged to the officiating priest. He and his family might
feast upon it—only, however, within the precincts of the
tabernacle; and none else were allowed to partake of it but the members
of a priestly family—and not even they, if under any ceremonial
defilement. The flesh on all occasions was boiled or sodden, with the
exception of the paschal lamb, which was roasted [
CHAPTER 7
1. Likewise this is the law of the trespass offering—This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings—part was to be consumed on the altar, while the other part was a perquisite of the priests—some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.
8. the priest shall have to himself the skin of
the burnt offering which he hath offered—All the flesh and
the fat of the burnt offerings being consumed, nothing remained to the
priest but the skin. It has been thought that this was a patriarchal
usage, incorporated with the Mosaic law, and that the right of the
sacrificer to the skin of the victim was transmitted from the example
of Adam (see on
11-14. this is the law of the sacrifice of peace offerings—Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.
15-17. the flesh of the sacrifice of his peace offerings … shall be eaten the same day that it is offered—The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.
18. if any of the flesh of the sacrifice … be eaten at all on the third day, it shall not be accepted, neither … imputed—The sacrifice will not be acceptable to God nor profitable to him that offers it.
20. cut off from his people—that is, excluded from the privileges of an Israelite—lie under a sentence of excommunication.
21. abominable unclean thing—Some copies of the Bible read, "any reptile."
22-27. Ye shall eat no manner of
fat—(See on
29-34. He that offereth the sacrifice of his peace offerings unto the Lord—In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.
35-38. This is the portion of the anointing of Aaron—These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.
in the day when he presented them to minister unto the Lord, &c.—that is, from the day they approached the Lord in the duties of their ministry.
CHAPTER 8
2. Take Aaron and his sons—The
consecration of Aaron and his sons had been ordered long before (
3-5. gather thou all the congregation together, &c.—It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.
6. Moses … washed them with water—At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.
7-9. he put upon him the coat, and girded him with the girdle—The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.
10-12. took the anointing oil, &c.—which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.
14-17. brought the bullock for the sin offering, &c.—a timely expression of their sense of unworthiness—a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.
18-21. brought the ram, &c.—as a token of their entire dedication to the service of God.
22-30. brought the other ram,—&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.
33. ye shall not go out of the door of the
tabernacle of the congregation, &c.—After all these
preliminaries, they had still to undergo a week's probation in the
court of the tabernacle before they obtained permission to enter into
the interior of the sacred building. During the whole of that period
the same sacrificial rites were observed as on the first day, and they
were expressly admonished that the smallest breach of any of the
appointed observances would lead to the certain forfeiture of their
lives [
CHAPTER 9
1-7. Moses called … Take thee a young calf
for a sin offering—The directions in these sacred things were
still given by Moses, the circumstances being extraordinary. But he was
only the medium of communicating the divine will to the newly made
priests. The first of their official acts was the sacrifice of another
sin offering to atone for the defects of the inauguration services; and
yet that sacrifice did not consist of a bullock—the sacrifice
appointed for some particular transgression, but of a calf, perhaps not
without a significant reference to Aaron's sin in the golden calf
[
8. Aaron … went unto the altar, and slew the calf of the sin offering—Whether it had been enjoined the first time, or was unavoidable from the divisions of the priestly labor not being as yet completely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar.
17-21. meat offering … wave
offering—It is observable that there is no notice taken of
these in the offerings the priests made for themselves. They could not
bear their own sins: and therefore, instead of eating any part of their
own sin offering, as they were at liberty to do in the case of the
people's offering, they had to carry the whole carcasses
"without the camp and burn them with fire" [
22. Aaron lifted up his hand … and blessed
them—The pronouncing of a benediction on the people assembled
in the court was a necessary part of the high priest's duty, and the
formula in which it was to be given is described (
came down from offering—The altar was
elevated above the level of the floor, and the ascent was by a gentle
slope (
23. Moses and Aaron went into the tabernacle—Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary.
the glory of the Lord appeared unto all the people—perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.
24. there came a fire out from … the
Lord—A flame emanating from that resplendent light that
filled the holy place flashed upon the brazen altar and kindled the
sacrifices. This miraculous fire—for the descent of which the
people had probably been prepared, and which the priests were enjoined
never to let go out (
CHAPTER 10
1. the sons of Aaron, &c.—If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the high priest. But the offense was of a far more aggravated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform the incense service—the highest and most solemn of the priestly offices—not only in their engaging together in a work which was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord"; they were guilty of a presumptuous and unwarranted intrusion into a sacred office which did not belong to them. But their offense was more aggravated still; for instead of taking the fire which was put into their censers from the brazen altar, they seem to have been content with common fire and thus perpetrated an act which, considering the descent of the miraculous fire they had so recently witnessed and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the divine displeasure should be given for doing that which "God commanded them not."
2. there went out fire from the Lord, and devoured
them—rather, "killed them"; for it appears (
3. Moses said … This is it that the Lord
spoke … I will be sanctified in them that come nigh
me—"They that come nigh me," points, in this passage,
directly to the priests; and they had received repeated and solemn
warnings as to the cautious and reverent manner of their approach into
the divine presence (
Aaron held his peace—The loss of two
sons in so sudden and awful a manner was a calamity overwhelming to
parental feelings. But the pious priest indulged in no vehement
ebullition of complaint and gave vent to no murmur of discontent, but
submitted in silent resignation to what he saw was "the righteous
judgment of God" [
4, 5. Moses called Mishael and Elzaphan—The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.
6. Uncover not your heads—They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.
8-11. Do not drink wine nor strong
drink—This prohibition, and the accompanying admonitions,
following immediately the occurrence of so fatal a catastrophe [
12-15. Moses spake unto Aaron, &c.—This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties.
16-20. Moses diligently sought the goat of the sin offering, and, behold, it was burnt—In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more.
CHAPTER 11
1, 2. the Lord spake unto Moses and to Aaron—These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world—to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.
3-7. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud—Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of fœtid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [Whitlaw, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law.
4. the camel—It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough. An additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael.
5. the coney—not the rabbit, for it is not found in Palestine or Arabia, but the hyrax, a little animal of the size and general shape of the rabbit, but differing from it in several essential features. It has no tail, singular, long hairs bristling like thorns among the fur on its back; its feet are bare, its nails flat and round, except those on each inner toe of the hind feet, which are sharp and project like an awl. It does not burrow in the ground but frequents the clefts of rocks.
6. the hare—Two species of hare must have been pointed at: the Sinai hare, the hare of the desert, small and generally brown; the other, the hare of Palestine and Syria, about the size and appearance of that known in our own country. Neither the hare nor the coney are really ruminating. They only appear to be so from working the jaws on the grasses they live on. They are not cloven-footed; and besides, it is said that from the great quantity of down upon them, they are very much subject to vermin—that in order to expel these, they eat poisonous plants, and if used as food while in that state, they are most deleterious [Whitlaw].
7. the swine—It is a filthy, foul-feeding animal, and it lacks one of the natural provisions for purifying the system, "it cheweth not the cud"; in hot climates indulgence in swine's flesh is particularly liable to produce leprosy, scurvy, and various cutaneous eruptions. It was therefore strictly avoided by the Israelites. Its prohibition was further necessary to prevent their adopting many of the grossest idolatries practised by neighboring nations.
9. These shall ye eat … whatsoever hath fins and scales—"The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [Whitlaw].
12. Whatsoever hath no fins nor scales, &c.—Under this classification frogs, eels, shellfish of all descriptions, were included as unclean; "many of the latter (shellfish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature."
13-19. these are they which ye shall have in abomination among the fowls—All birds of prey are particularly ranked in the class unclean; all those which feed on flesh and carrion. No less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the contiguous countries at that time, it is not easy to determine exactly what some of the prohibited birds were; although they must have been all well known among the people to whom these laws were given.
the ossifrage—Hebrew, "bone-breaker," rendered in the Septuagint "griffon," supposed to be the Gypœtos barbatus, the Lammer Geyer of the Swiss—a bird of the eagle or vulture species, inhabiting the highest mountain ranges in Western Asia as well as Europe. It pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice—thus obtaining the name of "bone-breaker."
the ospray—the black eagle, among the smallest, but swiftest and strongest of its kind.
14. the vulture—The word so rendered in our version means more probably "the kite" or "glede" and describes a varying but majestic flight, exactly that of the kite, which now darts forward with the rapidity of an arrow, now rests motionless on its expanded wings in the air. It feeds on small birds, insects, and fish.
the kite—the vulture. In Egypt and perhaps in the adjoining countries also, the kite and vulture are often seen together flying in company, or busily pursuing their foul but important office of devouring the carrion and relics of putrefying flesh, which might otherwise pollute the atmosphere.
after his kind—that is, the prohibition against eating it extended to the whole species.
15. the raven—including the crow, the pie.
16. the owl—It is generally supposed the ostrich is denoted by the original word.
the nighthawk—a very small bird, with which, from its nocturnal habits, many superstitious ideas were associated.
the cuckoo—Evidently some other bird is meant by the original term, from its being ranged among rapacious birds. Dr. Shaw thinks it is the safsaf; but that, being a graminivorous and gregarious bird, is equally objectionable. Others think that the sea mew, or some of the small sea fowl, is intended.
the hawk—The Hebrew word includes every variety of the falcon family—as the goshawk, the jerhawk, the sparrow hawk, &c. Several species of hawks are found in Western Asia and Egypt, where they find inexhaustible prey in the immense numbers of pigeons and turtledoves that abound in those quarters. The hawk was held pre-eminently sacred among the Egyptians; and this, besides its rapacious disposition and gross habits, might have been a strong reason for its prohibition as an article of food to the Israelites.
17. the little owl—or horned owl, as some render it. The common barn owl, which is well known in the East. It is the only bird of its kind here referred to, although the word is thrice mentioned in our version.
cormorant—supposed to be the gull.
[See on
the great owl—according to some, the
Ibis of the Egyptians. It was well known to the Israelites, and so
rendered by the Septuagint (
18. the swan—found in great numbers in all the countries of the Levant. It frequents marshy places—the vicinity of rivers and lakes. It was held sacred by the Egyptians, and kept tame within the precincts of heathen temples. It was probably on this account chiefly that its use as food was prohibited. Michaelis considers it the goose.
the pelican—remarkable for the bag or pouch under its lower jaw which serves not only as a net to catch, but also as a receptacle of food. It is solitary in its habits and, like other large aquatic birds, often flies to a great distance from its favorite haunts.
the gier eagle—Being here associated
with waterfowl, it has been questioned whether any species of eagle is
referred to. Some think, as the original name racham denotes
"tenderness," "affection," the halcyon or kingfisher is intended [Calmet]. Others think that it is the bird now
called the rachami, a kind of Egyptian vulture, abundant in the
streets of Cairo and popularly called "Pharaoh's fowl." It is white in
color, in size like a raven, and feeds on carrion; it is one of the
foulest and filthiest birds in the world. [See on
19. the stork—a bird of benevolent temper and held in the highest estimation in all Eastern countries; it was declared unclean, probably, from its feeding on serpents and other venomous reptiles, as well as rearing its young on the same food.
the heron—The word so translated only occurs in the prohibited list of food and has been variously rendered—the crane, the plover, the woodcock, the parrot. In this great diversity of opinion nothing certain can be affirmed regarding it. Judging from the group with which it is classified, it must be an aquatic bird that is meant. It may as well be the heron as any other bird, the more especially as herons abound in Egypt and in the Hauran of Palestine.
the lapwing—or hoopoe; found in warm regions, a very pretty but filthy species of bird. It was considered unclean, probably from its feeding on insects, worms, and snails.
the bat—the great or Ternat bat, known in the East, noted for its voracity and filthiness.
20. All fowls that creep, &c.—By "fowls" here are to be understood all creatures with wings and "going upon all fours," not a restriction to animals which have exactly four feet, because many "creeping things" have more than that number. The prohibition is regarded generally as extending to insects, reptiles, and worms.
21, 22. Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet—Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings.
26. every beast … not cloven-footed—The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot into paws, as lions, tigers, &c.
29. the weasel—rather, the mole.
the mouse—From its diminutive size it is placed among the reptiles instead of the quadrupeds.
the tortoise—a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.
30. the ferret—the Hebrew word is thought by some to signify the newt or chameleon, by others the frog.
the chameleon—called by the Arabs the warral, a green lizard.
the snail—a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.
the mole—Another species of lizard is meant, probably the chameleon.
31-35. whosoever doth touch them, when … dead, shall be unclean until the even—These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.
47. make a difference between the unclean and the clean—that is, between animals used and not used for food. It is probable that the laws contained in this chapter were not entirely new, but only gave the sanction of divine enactment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind; while others may have been declared unclean from their unwholesomeness in warm countries or from some reasons, which are now imperfectly known, connected with contemporary idolatry.
CHAPTER 12
2. If a woman, &c.—The mother of a
boy was ceremonially unclean for a week, at the end of which the child
was circumcised (
6-8. the days of her purifying—Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended—that is, forty-first for a boy, eighty-first for a girl.
8. bring two turtles, &c.—(See on
CHAPTER 13
2. When a man shall have in the skin, &c.—The fact of the following rules for distinguishing the plague of leprosy being incorporated with the Hebrew code of laws, proves the existence of the odious disease among that people. But a short time, little more than a year (if so long a period had elapsed since the exodus) when symptoms of leprosy seem extensively to have appeared among them; and as they could not be very liable to such a cutaneous disorder amid their active journeyings and in the dry open air of Arabia, the seeds of the disorder must have been laid in Egypt, where it has always been endemic. There is every reason to believe that this was the case: that the leprosy was not a family complaint, hereditary among the Hebrews, but that they got it from intercourse with the Egyptians and from the unfavorable circumstances of their condition in the house of bondage. The great excitement and irritability of the skin in the hot and sandy regions of the East produce a far greater predisposition to leprosy of all kinds than in cooler temperatures; and cracks or blotches, inflammations or even contusions of the skin, very often lead to these in Arabia and Palestine, to some extent, but particularly in Egypt. Besides, the subjugated and distressed state of the Hebrews in the latter country, and the nature of their employment, must have rendered them very liable to this as well as to various other blemishes and misaffections of the skin; in the production of which there are no causes more active or powerful than a depressed state of body and mind, hard labor under a burning sun, the body constantly covered with the excoriating dust of brick fields, and an impoverished diet—to all of which the Israelites were exposed while under the Egyptian bondage. It appears that, in consequence of these hardships, there was, even after they had left Egypt, a general predisposition among the Hebrews to the contagious forms of leprosy—so that it often occurred as a consequence of various other affections of the skin. And hence all cutaneous blemishes or blains—especially such as had a tendency to terminate in leprosy—were watched with a jealous eye from the first [Good, Study of Medicine]. A swelling, a pimple, or bright spot on the skin, created a strong ground of suspicion of a man's being attacked by the dreaded disease.
then he shall be brought unto Aaron the priest, &c.—Like the Egyptian priests, the Levites united the character of physician with that of the sacred office; and on the appearance of any suspicious eruptions on the skin, the person having these was brought before the priest—not, however, to receive medical treatment, though it is not improbable that some purifying remedies might be prescribed, but to be examined with a view to those sanitary precautions which it belonged to legislation to adopt.
3-6. the priest shall look on the plague in the skin of the flesh, &c.—The leprosy, as covering the person with a white, scaly scurf, has always been accounted an offensive blemish rather than a serious malady in the East, unless when it assumed its less common and malignant forms. When a Hebrew priest, after a careful inspection, discovered under the cutaneous blemish the distinctive signs of contagious leprosy, the person was immediately pronounced unclean, and is supposed to have been sent out of the camp to a lazaretto provided for that purpose. If the symptoms appeared to be doubtful, he ordered the person to be kept in domestic confinement for seven days, when he was subjected to a second examination; and if during the previous week the eruption had subsided or appeared to be harmless, he was instantly discharged. But if the eruption continued unabated and still doubtful, he was put under surveillance another week; at the end of which the character of the disorder never failed to manifest itself, and he was either doomed to perpetual exclusion from society or allowed to go at large. A person who had thus been detained on suspicion, when at length set at liberty, was obliged to "wash his clothes," as having been tainted by ceremonial pollution; and the purification through which he was required to go was, in the spirit of the Mosaic dispensation, symbolical of that inward purity it was instituted to promote.
7, 8. But if the scab spread much abroad in the
skin—Those doubtful cases, when they assumed a malignant
character, appeared in one of two forms, apparently according to the
particular constitution of the skin or of the habit generally. The one
was "somewhat dark" [
9-37. if the rising be white—This BRIGHT WHITE leprosy is the most malignant and
inveterate of all the varieties the disease exhibits, and it was marked
by the following distinctive signs: A glossy white and spreading scale,
upon an elevated base, the elevation depressed in the middle, but
without a change of color; the black hair on the patches participating
in the whiteness, and the scaly patches themselves perpetually
enlarging their boundary. Several of these characteristics, taken
separately, belong to other blemishes of the skin as well; so that none
of them was to be taken alone, and it was only when the whole of them
concurred that the Jewish priest, in his capacity of physician, was to
pronounce the disease a malignant leprosy. If it spread over the entire
frame without producing any ulceration, it lost its contagious power by
degrees; or, in other words, it ran through its course and exhausted
itself. In that case, there being no longer any fear of further evil,
either to the individual himself or to the community, the patient was
declared clean by the priest, while the dry scales were yet upon him,
and restored to society. If, on the contrary, the patches ulcerated and
quick or fungous flesh sprang up in them, the purulent matter of which,
if brought into contact with the skin of other persons, would be taken
into the constitution by means of absorbent vessels, the priest was at
once to pronounce it an inveterate leprosy. A temporary confinement was
them declared to be totally unnecessary, and he was regarded as unclean
for life [Dr. Good]. Other skin
affections, which had a tendency to terminate in leprosy, though they
were not decided symptoms when alone, were: "a boil" (
38, 39. If a man … or a woman have in the skin of their flesh bright spots—This modification of the leprosy is distinguished by a dull white color, and it is entirely a cutaneous disorder, never injuring the constitution. It is described as not penetrating below the skin of the flesh and as not rendering necessary an exclusion from society. It is evident, then, that this common form of leprosy is not contagious; otherwise Moses would have prescribed as strict a quarantine in this as in the other cases. And hereby we see the great superiority of the Mosaic law (which so accurately distinguished the characteristics of the leprosy and preserved to society the services of those who were laboring under the uncontagious forms of the disease) over the customs and regulations of Eastern countries in the present day, where all lepers are indiscriminately proscribed and are avoided as unfit for free intercourse with their fellow men.
40, 41. bald … forehead bald—The
falling off of the hair, when the baldness commences in the back part
of the head, is another symptom which creates a suspicion of leprosy.
But it was not of itself a decisive sign unless taken in connection
with other tokens, such as a "sore of a reddish white color" [
45. the leper in whom the plague is, his clothes shall be rent, &c.—The person who was declared affected with the leprosy forthwith exhibited all the tokens of suffering from a heavy calamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to shave the upper lip [Calmet], or simply keeping a hand over it. All these external marks of grief were intended to proclaim, in addition to his own exclamation "Unclean!" that the person was a leper, whose company every one must shun.
46. he shall dwell alone; without the
camp—in a lazaretto by himself, or associated with other
lepers (
47-59. The garment … that the …
leprosy is in—It is well known that infectious diseases, such
as scarlet fever, measles, the plague, are latently imbibed and carried
by the clothes. But the language of this passage clearly indicates a
disease to which clothes themselves were subject, and which was
followed by effects on them analogous to those which malignant leprosy
produces on the human body—for similar regulations were made for
the rigid inspection of suspected garments by a priest as for the
examination of a leprous person. It has long been conjectured and
recently ascertained by the use of a lens, that the leprous condition
of swine is produced by myriads of minute insects engendered in their
skin; and regarding all leprosy as of the same nature, it is thought
that this affords a sufficient reason for the injunction in the Mosaic
law to destroy the clothes in which the disease, after careful
observation, seemed to manifest itself. Clothes are sometimes seen
contaminated by this disease in the West Indies and the southern parts
of America [Whitlaw, Code of
Health]; and it may be presumed that, as the Hebrews were living in
the desert where they had not the convenience of frequent changes and
washing, the clothes they wore and the skin mats on which they lay,
would be apt to breed infectious vermin, which, being settled in the
stuff, would imperceptibly gnaw it and leave stains similar to those
described by Moses. It is well known that the wool of sheep dying of
disease, if it had not been shorn from the animal while living, and
also skins, if not thoroughly prepared by scouring, are liable to the
effects described in this passage. The stains are described as of a
greenish or reddish color, according, perhaps, to the color or nature
of the ingredients used in preparing them; for acids convert blue
vegetable colors into red and alkalis change then into green [Brown]. It appears, then, that the leprosy,
though sometimes inflicted as a miraculous judgment (
CHAPTER 14
2, 3. law of the leper in the day of his cleansing—Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [Grotius], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.
4. two birds—literally, "sparrows." The Septuagint, however, renders the expression "little birds"; and it is evident that it is to be taken in this generic sense from their being specified as "clean"—a condition which would have been altogether superfluous to mention in reference to sparrows. In all the offerings prescribed in the law, Moses ordered only common and accessible birds; and hence we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very difficult to procure wild birds alive.
cedar-wood, and scarlet, and hyssop—The cedar here meant was certainly not the famous tree of Lebanon, and it is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Sinaitic mountains. A stick of this shrub was bound to a bunch of hyssop by a scarlet ribbon, and the living bird was to be so attached to it, that when they dipped the branches in the water, the tail of the bird might also be moistened, but not the head nor the wings, that it might not be impeded in its flight when let loose.
5-9. the priest shall command that one of the
birds be killed … over running water—As the blood of a
single bird would not have been sufficient to immerse the body of
another bird, it was mingled with spring water to increase the quantity
necessary for the appointed sprinklings, which were to be repeated
seven times, denoting a complete purification. (See
10-20. on the eighth day he shall take two he
lambs without blemish, and one ewe-lamb of the first year without
blemish—The purification of the leper was not completed till
at the end of seven days, after the ceremonial of the birds [
21-32. if he be poor, and cannot get so much; then
he shall take one lamb—a kind and considerate provision for
an extension of the privilege to lepers of the poorer class. The blood
of their smaller offering was to be applied in the same process of
purification and they were as publicly and completely cleansed as those
who brought a costlier offering (
34-48. leprosy in a house—This law was prospective, not to come into operation till the settlement of the Israelites in Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; while others do not regard it in this light, it being common in Scripture to represent God as doing that which He only permits in His providence to be done. Assuming it to have been a natural disease, a new difficulty arises as to whether we are to consider that the house had become infected by the contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was the true state of the case, from the furniture being removed out of it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees when they exhibit corrosive effects similar to what the disease so named produces on the human body; while others have pronounced it a mural efflorescence or species of mildew on the wall apt to be produced in very damp situations, and which was followed by effects so injurious to health as well as to the stability of a house, particularly in warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time for ascertaining the true character of this disease as in human leprosy. If found leprous, the infected parts were to be removed. If afterwards there appeared a risk of the contagion spreading, the house was to be destroyed altogether and the materials removed to a distance. The stones were probably rough, unhewn stones, built up without cement in the manner now frequently used in fences and plastered over, or else laid in mortar. The oldest examples of architecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered with the nitrous incrustation must be removed, and if the infected wall is suffered to remain, it must be plastered all over anew.
48-57. the priest shall pronounce the house clean, because the plague is healed—The precautions here described show that there is great danger in warm countries from the house leprosy, which was likely to be increased by the smallness and rude architecture of the houses in the early ages of the Israelitish history. As a house could not contract any impurity in the sight of God, the "atonement" which the priest was to make for it must either have a reference to the sins of its occupants or to the ceremonial process appointed for its purification, the very same as that observed for a leprous person. This solemn declaration that it was "clean," as well as the offering made on the occasion, was admirably calculated to make known the fact, to remove apprehension from the public mind, as well as relieve the owner from the aching suspicion of dwelling in an infected house.
CHAPTER 15
2. When any man hath a running issue—This chapter describes other forms of uncleanness, the nature of which is sufficiently intelligible in the text without any explanatory comment. Being the effects of licentiousness, they properly come within the notice of the legislator, and the very stringent rules here prescribed, both for the separation of the person diseased and for avoiding contamination from anything connected with him, were well calculated not only to prevent contagion, but to discourage the excesses of licentious indulgence.
9. what saddle … he rideth upon that hath
the issue shall be unclean—(See on
12. the vessel of earth, that he toucheth which hath the issue, shall be broken—It is thought that the pottery of the Israelites, like the earthenware jars in which the Egyptians kept their water, was unglazed and consequently porous, and that it was its porousness which, rendering it extremely liable to imbibe small particles of impure matter, was the reason why the vessel touched by an unclean person was ordered to be broken.
13, 14. then he shall number to himself seven days for his cleansing—Like a leprous person he underwent a week's probation, to make sure he was completely healed. Then with the sacrifices prescribed, the priest made an atonement for him, that is, offered the oblations necessary for the removal of his ceremonial defilement, as well as the typical pardon of his sins.
19. if a woman have an issue—Though this, like the leprosy, might be a natural affection, it was anciently considered contagious and entailed a ceremonial defilement which typified a moral impurity. This ceremonial defilement had to be removed by an appointed method of ceremonial expiation, and the neglect of it subjected any one to the guilt of defiling the tabernacle, and to death as the penalty of profane temerity.
31-33. Thus shall ye separate the children of
Israel from their uncleanness—The divine wisdom was
manifested in inspiring the Israelites with a profound reverence for
holy things; and nothing was more suited to this purpose than to debar
from the tabernacle all who were polluted by any kind of uncleanness,
ceremonial as well as natural, mental as well as physical. The better
to mark out that people as His family, His servants and priests,
dwelling in the camp as in a holy place, consecrated by His presence
and His tabernacle, He required of them complete purity, and did not
allow them to come before Him when defiled, even by involuntary or
secret impurities, as a want of respect due to His majesty. And when we
bear in mind that God was training a people to live in His presence in
some measure as priests devoted to His service, we shall not consider
these rules for the maintenance of personal purity either too stringent
or too minute (
CHAPTER 16
1. after the death of the two sons of Aaron, when
they offered before the Lord, and died—It is thought by some
that this chapter has been transposed out of its right place in the
sacred record, which was immediately after the narrative of the deaths
of Nadab and Abihu [
2. Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, &c.—Common priests went every day into the part of the sanctuary without the veil to burn incense on the golden altar. But none except the high priest was allowed to enter within the veil, and that only once a year with the greatest care and solemnity. This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols, the impression of which might have been diminished or lost by daily and familiar observation.
I will appear in the cloud—that is, the smoke of the incense which the high priest burnt on his yearly entrance into the most holy place: and this was the cloud which at that time covered the mercy seat.
3, 4. Thus shall Aaron come into the holy place—As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute and special.
with a young bullock … and a
ram—These victims he brought alive, but they were not offered
in sacrifice till he had gone through the ceremonies described between
5-10. shall take of the congregation … two
kids of the goats … and one ram—The sacrifices were to
be offered by the high priest, respectively for himself and the other
priests, as well as for the people. The bullock (
11-19. Aaron shall bring the bullock of the sin
offering which is for himself, &c.—The first part of the
service was designed to solemnize his own mind, as well as the minds of
the people, by offering the sacrifices for their sins. The sin
offerings being slain had the sins of the offerer judicially
transferred to them by the imputation of his hands on their head (
20-22. he shall bring the live
goat—Having already been presented before the Lord (
23-28. Aaron shall come into the tabernacle of the
congregation, and shall put off the linen garments—On the
dismissal of the scapegoat, the high priest prepared for the important
parts of the service which still remained; and for the performance of
these he laid aside his plain linen clothes, and, having bathed himself
in water, he assumed his pontifical dress. Thus gorgeously attired, he
went to present the burnt offerings which were prescribed for himself
and the people, consisting of the two rams which had been brought with
the sin offerings, but reserved till now. The fat was ordered to be
burnt upon the altar; the rest of the carcasses to be cut down and
given to some priestly attendants to burn without the camp, in
conformity with the general law for the sin offerings (
29-34. this shall be a statute for ever unto you,
that in the seventh month ye shall afflict your souls—This
day of annual expiation for all the sins, irreverences, and impurities
of all classes in Israel during the previous year, was to be observed
as a solemn fast, in which "they were to afflict their souls"; it was
reckoned a sabbath, kept as a season of "holy convocation," or,
assembling for religious purposes. All persons who performed any labor
were subject to the penalty of death [
CHAPTER 17
3, 4. What man … killeth an ox—The
Israelites, like other people living in the desert, would not make much
use of animal food; and when they did kill a lamb or a kid for food, it
would almost always be, as in Abraham's entertainment of the angels
[
5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field—"They" is supposed by some commentators to refer to the Egyptians, so that the verse will stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer in the open field." The law is thought to have been directed against those whose Egyptian habits led them to imitate this idolatrous practice.
7. they shall no more offer their sacrifices unto devils—literally, "goats." The prohibition evidently alludes to the worship of the hirei-footed kind, such as Pan, Faunus, and Saturn, whose recognized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly in the nome or province of Mendes. Pan was supposed especially to preside over mountainous and desert regions, and it was while they were in the wilderness that the Israelites seem to have been powerfully influenced by a feeling to propitiate this idol. Moreover, the ceremonies observed in this idolatrous worship were extremely licentious and obscene, and the gross impurity of the rites gives great point and significance to the expression of Moses, "they have gone a-whoring."
8, 9. Whatsoever man … offereth … And bringeth it not unto the door of the tabernacle—Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.
10. I will even set my face against that soul that
eateth blood, and will cut him off from among his people—The
face of God is often used in Scripture to denote His anger (
11. the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls—God, as the sovereign author and proprietor of nature, reserved the blood to Himself and allowed men only one use of it—in the way of sacrifices.
13, 14. whatsoever man … hunteth—It was customary with heathen sportsmen, when they killed any game or venison, to pour out the blood as a libation to the god of the chase. The Israelites, on the contrary, were enjoined, instead of leaving it exposed, to cover it with dust and, by this means, were effectually debarred from all the superstitious uses to which the heathen applied it.
15, 16. every soul that eateth that which died of
itself (
be unclean until the even—that is,
from the moment of his discovering his fault until the evening. This
law, however, was binding only on an Israelite. (See
CHAPTER 18
2-4. I am the Lord your God—This renewed mention of the divine sovereignty over the Israelites was intended to bear particularly on some laws that were widely different from the social customs that obtained both in Egypt and Canaan; for the enormities, which the laws enumerated in this chapter were intended to put down, were freely practised or publicly sanctioned in both of those countries; and, indeed, the extermination of the ancient Canaanites is described as owing to the abominations with which they had polluted the land.
5. Ye shall therefore keep my statutes, and my
judgments: which if a man do, he shall live in them—A special
blessing was promised to the Israelites on condition of their obedience
to the divine law; and this promise was remarkably verified at
particular eras of their history, when pure and undefiled religion
prevailed among them, in the public prosperity and domestic happiness
enjoyed by them as a people. Obedience to the divine law always,
indeed, ensures temporal advantages; and this, doubtless, was the
primary meaning of the words, "which if a man do, he shall live in
them." But that they had a higher reference to spiritual life is
evident from the application made of them by our Lord (
6. None of you shall approach to any that is near
of kin to him—Very great laxity prevailed amongst the
Egyptians in their sentiments and practice about the conjugal relation,
as they not only openly sanctioned marriages between brothers and
sisters, but even between parents and children. Such incestuous
alliances Moses wisely prohibited, and his laws form the basis upon
which the marriage regulations of this and other Christian nations are
chiefly founded. This verse contains a general summary of all the
particular prohibitions; and the forbidden intercourse is pointed out
by the phrase, "to approach to." In the specified prohibitions that
follow, all of which are included in this general summary, the
prohibited familiarity is indicated by the phrases, to "uncover the
nakedness" [
18. Neither shalt thou take a wife to her sister,
to vex her—The original is rendered in the Margin,
"neither shalt thou take one wife to another to vex her," and two
different and opposite interpretations have been put upon this passage.
The marginal construction involves an express prohibition of polygamy;
and, indeed, there can be no doubt that the practice of having more
wives than one is directly contrary to the divine will. It was
prohibited by the original law of marriage, and no evidence of its
lawfulness under the Levitical code can be discovered, although
Moses—from "the hardness of their hearts" [
21. thou shalt not let any of thy seed pass through the fire to Molech, &c.—Molech, or Moloch, which signifies "king," was the idol of the Ammonites. His statue was of brass, and rested on a pedestal or throne of the same metal. His head, resembling that of a calf, was adorned with a crown, and his arms were extended in the attitude of embracing those who approached him. His devotees dedicated their children to him; and when this was to be done, they heated the statue to a high pitch of intensity by a fire within, and then the infants were either shaken over the flames, or passed through the ignited arms, by way of lustration to ensure the favor of the pretended deity. The fire-worshippers asserted that all children who did not undergo this purifying process would die in infancy; and the influence of this Zabian superstition was still so extensively prevalent in the days of Moses, that the divine lawgiver judged it necessary to prohibit it by an express statute.
neither shalt thou profane the name of thy God—by giving it to false or pretended divinities; or, perhaps, from this precept standing in close connection with the worship of Molech, the meaning rather is, Do not, by devoting your children to him, give foreigners occasion to blaspheme the name of your God as a cruel and sanguinary deity, who demands the sacrifice of human victims, and who encourages cruelty in his votaries.
24. Defile not yourselves in any of these
things—In the preceding verses seventeen express cases of
incest are enumerated; comprehending eleven of affinity [
in all these the nations are defiled which I
cast out before you, &c.—Ancient history gives many
appalling proofs that the enormous vices described in this chapter were
very prevalent, nay, were regularly practised from religious motives in
the temples of Egypt and the groves of Canaan; and it was these
gigantic social disorders that occasioned the expulsion, of which the
Israelites were, in the hands of a righteous and retributive
Providence, the appointed instruments (
25. therefore I do visit the iniquity thereof upon it; and the land itself vomiteth out her inhabitants—The Canaanites, as enormous and incorrigible sinners, were to be exterminated; and this extermination was manifestly a judicial punishment inflicted by a ruler whose laws had been grossly and perseveringly outraged. But before a law can be disobeyed, it must have been previously in existence; and hence a law, prohibiting all the horrid crimes enumerated above—a law obligatory upon the Canaanites as well as other nations—was already known and in force before the Levitical law of incest was promulgated. Some general Iaw, then, prohibiting these crimes must have been published to mankind at a very early period of the world's history; and that law must either have been the moral law, originally written on the human heart, or a law on the institution of marriage revealed to Adam and known to the Canaanites and others by tradition or otherwise.
29. the souls that commit them shall be cut
off—This strong denunciatory language is applied to all the
crimes specified in the chapter without distinction: to incest as truly
as to bestiality, and to the eleven cases of affinity [
30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs—In giving the Israelites these particular institutions, God was only re-delivering the law imprinted on the natural heart of man; for there is every reason to believe that the incestuous alliances and unnatural crimes prohibited in this chapter were forbidden to all men by a law expressed or understood from the beginning of the world, or at least from the era of the flood, since God threatens to condemn and punish, in a manner so sternly severe, these atrocities in the practice of the Canaanites and their neighbors, who were not subject to the laws of the Hebrew nation.
CHAPTER 19
2. Speak unto all the congregation of the children of Israel—Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.
Ye shall be holy: for I … am
holy—Separated from the world, the people of God were
required to be holy, for His character, His laws, and service were
holy. (See
3. Ye shall fear every man his mother, and his father, and keep my sabbaths—The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.
5-8. if ye offer a sacrifice of peace offerings
unto the Lord, ye shall offer it at your own will—Those which
included thank offerings, or offerings made for vows, were always
freewill offerings. Except the portions which, being waved and heaved,
became the property of the priests (see
9, 10. And when ye reap the harvest of your land,
thou shalt not wholly reap the corners of thy field—The right
of the poor in Israel to glean after reapers, as well as to the
unreaped corners of the field, was secured by a positive statute; and
this, in addition to other enactments connected with the ceremonial
law, formed a beneficial provision for their support. At the same time,
proprietors were not obliged to admit them into the field until the
grain had been carried off the field; and they seem also to have been
left at liberty to choose the poor whom they deemed the most deserving
or needful (
11-16. Ye shall not steal—A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.
17. thou shalt in any wise rebuke thy neighbour—Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him—literally, "that ye may not participate in his sin."
18. thou shalt love thy neighbour as
thyself—The word "neighbour" is used as synonymous with
"fellow creature." The Israelites in a later age restricted its meaning
as applicable only to their own countrymen. This narrow interpretation
was refuted by our Lord in a beautiful parable (
19. Thou shalt not let thy cattle gender with a diverse kind—This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.
thou shalt not sow thy field with mingled seed—This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [Whitlaw].
neither shall a garment mingled of linen and
woollen come upon thee—Although this precept, like the other
two with which it is associated, was in all probability designed to
root out some superstition, it seems to have had a further meaning. The
law, it is to be observed, did not prohibit the Israelites wearing many
different kinds of cloths together, but only the two specified; and the
observations and researches of modern science have proved that "wool,
when combined with linen, increases its power of passing off the
electricity from the body. In hot climates, it brings on malignant
fevers and exhausts the strength; and when passing off from the body,
it meets with the heated air, inflames and excoriates like a blister"
[Whitlaw]. (See
23-25. ye shall count the fruit thereof as uncircumcised; three years … it shall not be eaten of—"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [Michaelis].
26. shall not eat any thing with the
blood—(See on
neither … use enchantment, nor observe times—The former refers to divination by serpents—one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.
27. Ye shall not round the corners of your
heads, &c.—It seems probable that this fashion had been
learned by the Israelites in Egypt, for the ancient Egyptians had their
dark locks cropped short or shaved with great nicety, so that what
remained on the crown appeared in the form of a circle surrounding the
head, while the beard was dressed into a square form. This kind of
coiffure had a highly idolatrous meaning; and it was adopted, with some
slight variations, by almost all idolaters in ancient times. (
neither shalt thou mar, &c.—The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard—matters which do not usually occupy the attention of a legislator—and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.
28. Ye shall not make any cuttings in your flesh
for the dead—The practice of making deep gashes on the face
and arms and legs, in time of bereavement, was universal among the
heathen, and it was deemed a becoming mark of respect for the dead, as
well as a sort of propitiatory offering to the deities who presided
over death and the grave. The Jews learned this custom in Egypt, and
though weaned from it, relapsed in a later and degenerate age into this
old superstition (
nor print any marks upon you—by
tattooing, imprinting figures of flowers, leaves, stars, and
other fanciful devices on various parts of their person. The impression
was made sometimes by means of a hot iron, sometimes by ink or paint,
as is done by the Arab females of the present day and the different
castes of the Hindus. It is probable that a strong propensity to adopt
such marks in honor of some idol gave occasion to the prohibition in
this verse; and they were wisely forbidden, for they were signs of
apostasy; and, when once made, they were insuperable obstacles to a
return. (See allusions to the practice,
30. Ye shall keep my sabbaths, and reverence my sanctuary—This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.
31. Regard not them that have familiar spirits—The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.
neither seek after wizards—fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.
33, 34. if a stranger sojourn with thee in your land, ye shall not vex him—The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.
37. I am the Lord—This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator—your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience.
CHAPTER 20
2. Whosoever … giveth any of his seed unto
Molech—(See on
the people of the land shall stone him with
stones, &c.—Criminals who were condemned to be stoned
were led, with their hands bound, without the gates to a small
eminence, where was a large stone placed at the bottom. When they had
approached within ten cubits of the spot, they were exhorted to
confess, that, by faith and repentance, their souls might be saved.
When led forward to within four cubits, they were stripped almost
naked, and received some stupefying draught, during which the witnesses
prepared, by laying aside their outer garments, to carry into execution
the capital sentence which the law bound them to do. The criminal,
being placed on the edge of the precipice, was then pushed backwards,
so that he fell down the perpendicular height on the stone lying below:
if not killed by the fall, the second witness dashed a large stone down
upon his breast, and then the "people of the land," who were
by-standers, rushed forward, and with stones completed the work of
death (
4. If the people of the land do any ways hide their eyes from the man, &c.—that is, connive at their countrymen practising the horrid rites of Molech. Awful was it that any Hebrew parents could so violate their national covenant, and no wonder that God denounced the severest penalties against them and their families.
7-19. Sanctify yourselves therefore, and be ye
holy—The minute specification of the incestuous and unnatural
crimes here enumerated shows their sad prevalence amongst the
idolatrous nations around, and the extreme proneness of the Israelites
to follow the customs of their neighbors. It is to be understood, that,
whenever mention is made that the offender was "to be put to death"
without describing the mode, stoning is meant. The only instance of
another form of capital punishment occurs in
20. they shall die childless—Either by the judgment of God they shall have no children, or their spurious offspring shall be denied by human authority the ordinary privileges of children in Israel.
24. I … have separated you from other people—Their selection from the rest of the nations was for the all-important end of preserving the knowledge and worship of the true God amid the universal apostasy; and as the distinction of meats was one great means of completing that separation, the law about making a difference between clean and unclean beasts is here repeated with emphatic solemnity.
CHAPTER 21
1. There shall none be defiled for the dead among
his people—The obvious design of the regulations contained in
this chapter was to keep inviolate the purity and dignity of the sacred
office. Contact with a corpse, or even contiguity to the place where it
lay, entailing ceremonial defilement (
4. But he shall not defile himself—"for
any other," as the sense may be fully expressed. "The priest, in
discharging his sacred functions, might well be regarded as a chief man
among his people, and by these defilements might be said to profane
himself" [Bishop Patrick]. The word
rendered "chief man" signifies also "a husband"; and the sense
according to others is, "But he being a husband, shall not defile
himself by the obsequies of a wife" (
5. They shall not make baldness upon their heads
… nor … cuttings in their flesh—The superstitious
marks of sorrow, as well as the violent excesses in which the heathen
indulged at the death of their friends, were forbidden by a general law
to the Hebrew people (
7-9. They shall not take a wife that is a whore, or profane—Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others.
10-15. he that is the high priest among his
brethren … shall not uncover his head, nor rend his
clothes—The indulgence in the excepted cases of family
bereavement, mentioned above [
16-24. Whosoever he be … hath any blemish,
let him not approach to offer the bread of his God—As visible
things exert a strong influence on the minds of men, any physical
infirmity or malformation of body in the ministers of religion, which
disturbs the associations or excites ridicule, tends to detract from
the weight and authority of the sacred office. Priests laboring under
any personal defect were not allowed to officiate in the public
service; they might be employed in some inferior duties about the
sanctuary but could not perform any sacred office. In all these
regulations for preserving the unsullied purity of the sacred character
and office, there was a typical reference to the priesthood of Christ
(
CHAPTER 22
2. Speak unto Aaron and to his sons, that they separate themselves from the holy things—"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities.
that they profane not my holy name in those things which they hallow unto me, &c.—that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.
3. Whosoever he be … that goeth unto the
holy things—The multitude of minute restrictions to which the
priests, from accidental defilement, were subjected, by keeping them
constantly on their guard lest they should be unfit for the sacred
service, tended to preserve in full exercise the feeling of awe and
submission to the authority of God. The ideas of sin and duty were
awakened in their breasts by every case to which either an interdict or
an injunction was applied. But why enact an express statute for priests
disqualified by the leprosy or polluting touch of a carcass [
4-6. wash his flesh with water—Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required—a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.
8. dieth of itself—The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.
10-13. There shall no stranger eat the holy thing—The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.
13. there shall no stranger eat
thereof—The interdict recorded (
14. if a man eat of the holy thing unwittingly—A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.
15, 16. they shall not profane the holy things of the children of Israel—There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [Calvin]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [Calmet].
19. Ye shall offer at your own will—rather, to your being accepted.
a male without blemish—This law (
23. that mayest thou offer, &c.—The
passage should be rendered thus: "if thou offer it either for a
freewill offering, or for a vow, it shall not be accepted." This
sacrifice being required to be "without blemish" [
27, 28. it shall be seven days under the
dam—Animals were not considered perfect nor good for food
till the eighth day. As sacrifices are called the bread or food of God
(
CHAPTER 23
2. Speak unto the children of Israel, …
concerning the feasts of the Lord—literally, "the times of
assembling, or solemnities" (
3. Six days shall work be done: but the seventh
day is the sabbath of rest—(See on
4. These are the feasts of the Lord, which ye shall proclaim in their seasons—Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.
5. the Lord's passover—(See
10. ye shall bring a sheaf of the first-fruits of
your harvest unto the priest—A sheaf, literally, an omer, of
the first-fruits of the barley harvest. The barley being sooner ripe
than the other grains, the reaping of it formed the commencement of the
general harvest season. The offering described in this passage was made
on the sixteenth of the first month, the day following the first
Passover Sabbath, which was on the fifteenth (corresponding to the
beginning of our April); but it was reaped after sunset on the previous
evening by persons deputed to go with sickles and obtain samples from
different fields. These, being laid together in a sheaf or loose
bundle, were brought to the court of the temple, where the grain was
winnowed, parched, and bruised in a mortar. Then, after some incense
had been sprinkled on it, the priest waved the sheaf aloft before the
Lord towards the four different points of the compass, took a part of
it and threw it into the fire of the altar—all the rest being
reserved to himself. It was a proper and beautiful act, expressive of
dependence on the God of nature and providence—common among all
people, but more especially becoming the Israelites, who owed their
land itself as well as all it produced to the divine bounty. The
offering of the wave-sheaf sanctified the whole harvest (
15. ye shall count unto you from the morrow after the sabbath—that is, after the first day of the passover week, which was observed as a Sabbath.
16. number fifty days—The forty-ninth
day after the presentation of the first-fruits, or the fiftieth,
including it, was the feast of Pentecost. (See also
17. Ye shall bring out of your habitations two
wave loaves of two tenth deals, &c.—These loaves were
made of "fine" or wheaten flour, the quantity contained in them being
somewhat more than ten pounds in weight. As the wave-sheaf gave the
signal for the commencement, the two loaves solemnized the termination
of the harvest season. They were the first-fruits of that season, being
offered unto the Lord by the priest in name of the whole nation. (See
21. ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein—Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.
22. thou shalt not make clean riddance of the
corners of thy field when thou reapest, &c.—(See on
24. In the seventh month, in the first day of the month, shall ye have a sabbath—That was the first day of the ancient civil year.
a memorial of blowing of
trumpets—Jewish writers say that the trumpets were sounded
thirty successive times, and the reason for the institution was for the
double purpose of announcing the commencement of the new year, which
was (
27-32. there shall be a day of atonement …
and ye shall afflict your souls—an unusual festival, at which
the sins of the whole year were expiated. (See
34-44. the feast of tabernacles, for seven days
unto the Lord—This festival, which was instituted in grateful
commemoration of the Israelites having securely dwelt in booths or
tabernacles in the wilderness, was the third of the three great annual
festivals, and, like the other two, it lasted a week. It began on the
fifteenth day of the month, corresponding to the end of our September
and beginning of October, which was observed as a Sabbath; and it could
be celebrated only at the place of the sanctuary, offerings being made
on the altar every day of its continuance. The Jews were commanded
during the whole period of the festival to dwell in booths, which were
erected on the flat roofs of houses, in the streets or fields; and the
trees made use of are by some stated to be the citron, the palm, the
myrtle, and the willow, while others maintain the people were allowed
to take any trees they could obtain that were distinguished for verdure
and fragrance. While the solid branches were reserved for the
construction of the booths, the lighter branches were carried by men,
who marched in triumphal procession, singing psalms and crying
"Hosanna!" which signifies, "Save, we beseech thee!" (
CHAPTER 24
2. Command the children of Israel—This
is the repetition of a law previously given (
pure oil olive beaten—or cold-drawn, which is always of great purity.
3, 4. Aaron shall order it from the evening unto the morning—The daily presence of the priests was necessary to superintend the cleaning and trimming.
4. upon the pure candlestick—so called because of pure gold. This was symbolical of the light which ministers are to diffuse through the Church.
5-9. take fine flour, and bake twelve
cakes—for the showbread, as previously appointed (
two tenth deals—that is, of an
ephah—thirteen and a half pounds weight each; and on each row or
pile of cakes some frankincense was strewed, which, being burnt, led to
the showbread being called "an offering made by fire." Every Sabbath a
fresh supply was furnished; hot loaves were placed on the altar instead
of the stale ones, which, having lain a week, were removed, and eaten
only by the priests, except in cases of necessity (
10. the son of an Israelitish woman,
&c.—This passage narrates the enactment of a new law, with a
detail of the circumstances which gave rise to it. The "mixed
multitude" [
11. And the Israelitish woman's son blasphemed the
name of the Lord—A youth of this half-blood, having
quarrelled with an Israelite [
14. Bring forth him that hath cursed without the
camp—All executions took place without the camp; and this
arrangement probably originated in the idea that, as the Israelites
were to be "a holy people" [
let all that heard him lay their hands upon his head, &c.—The imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal.
16. as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death—Although strangers were not obliged to be circumcised, yet by joining the Israelitish camp, they became amenable to the law, especially that which related to blasphemy.
17-22. he that killeth any man shall surely be put to death—These verses contain a repetition of some other laws, relating to offenses of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges before whom the cause was brought.
23. the children of Israel did as the Lord's
commanded—The chapter closes with the execution of
Shelomith's son [
CHAPTER 25
2-4. When ye come into the land which I give
you—It has been questioned on what year, after the occupation
of Canaan, the sabbatic year began to be observed. Some think it was
the seventh year after their entrance. But others, considering that as
the first six years were spent in the conquest and division of the land
(
the land keep a sabbath unto the Lord—This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.
8-11. thou shalt number seven sabbaths of years—This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.
10. ye shall hallow the fiftieth year—Much difference of opinion exists as to whether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. The prevailing opinion, both in ancient and modern times, has been in favor of the latter.
12. ye shall eat the increase thereof out of the field, &c.—All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.
13. ye shall return every man unto his possession, &c.—Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.
17. Ye shall not oppress one another, but thou
shalt fear thy God—This, which is the same as
21, 22. I will command my blessing upon you in the
sixth year, and it shall bring forth fruit for three years,
&c.—A provision was made, by the special interposition of
God, to supply the deficiency of food which would otherwise have
resulted from the suspension of all labor during the sabbatic year. The
sixth year was to yield a miraculous supply for three continuous years.
And the remark is applicable to the year of Jubilee as well as the
sabbatic year. (See allusions to this extraordinary provision in
23-28. The land shall not be sold for
ever—or, "be quite cut off," as the Margin better
renders it. The land was God's, and, in prosecution of an important
design, He gave it to the people of His choice, dividing it among their
tribes and families—who, however, held it of Him merely as
tenants-at-will and had no right or power of disposing of it to
strangers. In necessitous circumstances, individuals might effect a
temporary sale. But they possessed the right of redeeming it, at any
time, on payment of an adequate compensation to the present holder;
and by the enactments of the Jubilee they recovered it free—so
that the land was rendered inalienable. (See an exception to this law,
29-31. if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold—All sales of houses were subject to the same condition. But there was a difference between the houses of villages (which, being connected with agriculture, were treated as parts of the land) and houses possessed by trading people or foreigners in walled towns, which could only be redeemed within the year after the sale; if not then redeemed, these did not revert to the former owner at the Jubilee.
32-34. Notwithstanding the cities of the
Levites, &c.—The Levites, having no possessions but their
towns and their houses, the law conferred on them the same privileges
that were granted to the lands of the other Israelites. A certain
portion of the lands surrounding the Levitical cities was appropriated
to them for the pasturage of their cattle and flocks (
35-38. if thy brother be waxen poor, …
relieve him—This was a most benevolent provision for the poor
and unfortunate, designed to aid them or alleviate the evils of their
condition. Whether a native Israelite or a mere sojourner, his richer
neighbor was required to give him food, lodging, and a supply of money
without usury. Usury was severely condemned (
39-46. if thy brother … be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant—An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of labor for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom among the Israelites.
CHAPTER 26
1. Ye shall make you no idols—Idolatry
had been previously forbidden (
a standing image—that is, "upright pillar."
image of stone—that is, an obelisk, inscribed with hieroglyphical and superstitious characters; the former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones of adoration to stimulate religious worship. The Israelites were enjoined to beware of them.
2. Ye shall keep my sabbaths, and reverence my sanctuary—Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry.
3. If ye walk in my statutes—In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler; and in their subsequent history that people found every promise amply fulfilled, in the enjoyment of plenty, peace, a populous country, and victory over all enemies.
4. I will give you rain in due season, and the
land shall yield her increase—Rain seldom fell in Judea
except at two seasons—the former rain at the end of autumn, the
seedtime; and the latter rain in spring, before the beginning of
harvest (
5. your threshing shall reach unto the vintage,
and the vintage shall reach unto the sowing time, &c.—The
barley harvest in Judea was about the middle of April; the wheat
harvest about six weeks after, or in the beginning of June. After the
harvest came the vintage, and fruit gathering towards the latter end of
July. Moses led the Hebrews to believe that, provided they were
faithful to God, there would be no idle time between the harvest and
vintage, so great would be the increase. (See
10. ye shall eat old store—Their stock of old corn would be still unexhausted and large when the next harvest brought a new supply.
13. I have broken the bands of your yoke, and made you go upright—a metaphorical expression to denote their emancipation from Egyptian slavery.
14, 15. But if ye will not hearken unto me, &c.—In proportion to the great and manifold privileges bestowed upon the Israelites would be the extent of their national criminality and the severity of their national punishments if they disobeyed.
16. I will even appoint over you terror—the falling sickness [Patrick].
consumption, and the burning ague—Some consider these as symptoms of the same disease—consumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, "ague" is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind; no certain explanation can be given.
18. if ye will not yet for all this hearken unto me, then I will punish you seven times more—that is, with far more severe and protracted calamities.
19. I will make your heaven as iron, and your earth as brass—No figures could have been employed to convey a better idea of severe and long-continued famine.
22. I will also send wild beasts among
you—This was one of the four judgments threatened (
your highways shall be desolate—Trade
and commerce will be destroyed—freedom and safety will be
gone—neither stranger nor native will be found on the roads
(
26. ten women shall bake your bread in one
oven, &c.—The bread used in families is usually baked by
women, and at home. But sometimes also, in times of scarcity, it is
baked in public ovens for want of fuel; and the scarcity predicted here
would be so great, that one oven would be sufficient to bake as much as
ten women used in ordinary occasions to provide for family use; and
even this scanty portion of bread would be distributed by weight (
29. ye shall eat the flesh of your
sons—The revolting picture was actually exhibited at the
siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar (
30. I will destroy your high places—Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry.
cut down your images—According to
some, those images were made in the form of chariots (
cast your carcases upon the carcases of your idols, &c.—Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted the rites of sepulture.
31. I will make your cities waste—This destruction of its numerous and flourishing cities, which was brought upon Judea through the sins of Israel, took place by the forced removal of the people during, and long after, the captivity. But it is realized to a far greater extent now.
bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours—the tabernacle and temple, as is evident from the tenor of the subsequent clause, in which God announces that He will not accept or regard their sacrifices.
33. I will scatter you among the heathen, &c.—as was done when the elite of the nation were removed into Assyria and placed in various parts of the kingdom.
34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.—A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces.
38. the land of your enemies shall eat you up, &c.—On the removal of the ten tribes into captivity, they never returned, and all traces of them were lost.
40-45. If they shall confess their iniquity,
&c.—This passage holds out the gracious promise of divine
forgiveness and favor on their repentance, and their happy restoration
to their land, in memory of the covenant made with their fathers (
46. These are the statutes and judgments and laws—It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God [Calmet].
CHAPTER 27
2-8. When a man shall make a singular vow, &c.—Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by divine authority, to prescribe the conditions of this voluntary duty.
the persons shall be for the Lord,
&c.—better rendered thus:—"According to thy estimation,
the persons shall be for the Lord." Persons might consecrate themselves
or their children to the divine service, in some inferior or servile
kind of work about the sanctuary (
9-13. if it be a beast, whereof men bring an offering unto the Lord—a clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent—it must be sacrificed—or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast—such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.
14, 15. when a man shall sanctify his house to be holy unto the Lord, &c.—In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.
16-24. if a man shall sanctify unto the Lord some aprt of a field of his possession, &c.—In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason for this remarkable difference was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it, in order to prevent a patrimonial inheritance going out from any family in Israel.
26, 27. Only the firstling of the
beasts—These, in the case of clean beasts, being consecrated
to God by a universal and standing law (
28, 29. no devoted thing, that a man shall devote unto the Lord of all that he hath, … shall be sold or redeemed—This relates to vows of the most solemn kind—the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose.
29. shall surely be put to death—This
announcement imported not that the person was to be sacrificed or
doomed to a violent death; but only that he should remain till death
unalterably in the devoted condition. The preceding regulations were
evidently designed to prevent rashness in vowing (
30-33. all the tithe of the land, whether of the
seed of the land—This law gave the sanction of divine
authority to an ancient usage (
32. whatsoever passeth under the rod, &c.—This alludes to the mode of taking the tithe of cattle, which were made to pass singly through a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the back of every tenth beast, whether male or female, sound or unsound.
34. These are the commandments,
&c.—The laws contained in this book, for the most part
ceremonial, had an important spiritual bearing, the study of which is
highly instructive (
THE FOURTH BOOK OF MOSES, CALLED
NUMBERS.
Commentary by Robert Jamieson
CHAPTER 1
1, 2. on the first day of the second month,
&c.—Thirteen months had elapsed since the exodus. About one
month had been occupied in the journey; and the rest of the period had
been passed in encampment among the recesses of Sinai, where the
transactions took place, and the laws, religious and civil, were
promulgated, which are contained in the two preceding books. As the
tabernacle was erected on the first day of the first month, and the
order here mentioned was given on the first day of the second, some
think the laws in Leviticus were all given in one month. The Israelites
having been formed into a separate nation, under the special government
of God as their King, it was necessary, before resuming their march
towards the promised land, to put them into good order. And accordingly
Moses was commissioned, along with Aaron, to take a census of the
people. This census was incidentally noticed (
3. Aaron shall number them by their
armies—or companies. In their departure from Egypt they were
divided into five grand companies (
4-16. with you there shall be a man of every tribe, &c.—The social condition of the Israelites in the wilderness bore a close resemblance to that of the nomad tribes of the East in the present day. The head of the tribe was a hereditary dignity, vested in the oldest son or some other to whom the right of primogeniture was transferred, and under whom were other inferior heads, also hereditary, among the different branches of the tribe. The Israelites being divided into twelve tribes, there were twelve chiefs appointed to assist in taking the census of the people.
5. these are the names of the men that shall stand with you, &c.—Each is designated by adding the name of the ancestors of his tribe, the people of which were called "Beni-Reuben," "Beni-Levi," sons of Reuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into clans, as the Macs of Scotland, the Aps of Wales, and the O's and the Fitzes of Ireland [Chalmers].
16-18. These were the renowned—literally, "the called" of the congregation, summoned by name; and they entered upon the survey the very day the order was given.
18. by their polls—individually, one by one.
19. As the Lord commanded Moses,
&c.—The numbering of the people was not an act sinful in
itself, as Moses did it by divine appointment; but David incurred guilt
by doing it without the authority of God. (See on
20-44. These are those that were
numbered—In this registration the tribe of Judah appears the
most numerous; and accordingly, as the pre-eminence had been assigned
to it by Jacob [
45, 46. all they that were numbered were six
hundred thousand, &c.—What an astonishing increase from
seventy-five persons who went down to Egypt about two hundred fifteen
years before [see on
47-54. But the Levites … were not numbered
among them—They were obliged to keep a register of their own.
They were consecrated to the priestly office, which in all countries
has been exempted customarily, and in Israel by the express authority
of God, from military service. The custody of the things devoted to the
divine service was assigned to them so exclusively, that "no
stranger"—that is, no person, not even an Israelite of any other
tribe, was allowed, under penalty of death, to approach these [
CHAPTER 2
2. Every man … shall pitch by his own
standard, with the ensign of their father's house—Standards
were visible signs of a certain recognized form for directing the
movements of large bodies of people. As the Israelites were commanded
to encamp "each by his own standard, with the ensign of their father's
house," the direction has been considered as implying that they
possessed three varieties: (1) the great tribal standards, which served
as rallying points for the twelve large clans of the people; (2) the
standards of the subdivided portions; and, (3) those of families or
houses. The latter must have been absolutely necessary, as one ensign
only for a tribe would not have been visible at the extremities of so
large a body. We possess no authentic information as to their forms,
material, colors, and devices. But it is probable that they might bear
some resemblance to those of Egypt, only stripped of any idolatrous
symbols. These were of an umbrella or a fanlike form, made of ostrich
feathers, shawls, &c., lifted on the points of long poles, which
were borne, either like the sacred central one, on a car, or on men's
shoulders, while others might be like the beacon lights which are set
on poles by Eastern pilgrims at night. Jewish writers say that the
standards of the Hebrew tribes were symbols borrowed from the prophetic
blessing of Jacob—Judah's being a lion, Benjamin's a wolf,
&c. [
far off about the tabernacle of the congregation shall they pitch—that is, "over against," at a reverential distance. The place of every tribe is successively and specifically described because each had a certain part assigned both in the order of march and the disposition of the encampment.
3. on the east side toward the rising of the sun shall they of the standard of the camp of Judah pitch throughout their armies—Judah, placed at the head of a camp composed of three tribes rallying under its standard, was said to have combined the united colors in the high priest's breastplate, but called by the name of Judah. They were appointed to occupy the east side and to take the lead in the march, which, for the most part, was in an easterly direction.
Nahshon—or Naasson (
shall be captain—It appears that the twelve men who were called to superintend the census were also appointed to be the captains of their respective tribes—a dignity which they owed probably to the circumstances, formerly noticed, of their holding the hereditary office of head or "prince."
5. those that pitch next unto him—that is, on the one side.
7. Then the tribe of Zebulun—on the other side. While Judah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous; so that the association of those three tribes formed a strong and imposing van.
10-31. On the south side the standard of the camp
of Reuben—The description given of the position of Reuben and
his attendant tribes on the south, of Ephraim and his associates on the
west, of Dan and his confederates on the north, with that of Judah on
the east, suggests the idea of a square or quadrangle, which, allowing
one square cubit to each soldier while remaining close in the ranks,
has been computed to extend over an area of somewhat more than twelve
square miles. But into our calculations of the occupied space must be
taken not only the fighting men, whose numbers are here given, but also
the families, tents, and baggage. The tabernacle or sacred tent of
their Divine King, with the camp of the Levites around it (see on
CHAPTER 3
1. These … are the generations of Aaron and
Moses, &c.—This chapter contains an account of their
families; and although that of Moses is not detailed like his
brother's, his children are included under the general designation of
the Amramites (
in the day that the Lord spake with Moses in mount Sinai—This is added, because at the date of the following record the family of Aaron was unbroken.
2-4. And these are the names of the sons of
Aaron—All the sons of Aaron, four in number, were consecrated
to minister in the priest's office. The two oldest enjoyed but a brief
term of office (
5-10. Bring the tribe of Levi near—The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various offices of great utility and importance to the religion and morals of the people.
9. they are wholly given unto him out of the children of Israel, &c.—The priests hold the place of God, and the Levites are the servants of God in the obedience they render to the priests.
11-13. I have taken the Levites,
&c.—The consecration of this tribe did not originate in the
legislative wisdom of Moses, but in the special appointment of God, who
chose them as substitutes for the first-born. By an appointment made in
memory of the last solemn judgment on Egypt (from which the Israelitish
households were miraculously exempt) all the first-born were
consecrated to God (
I am the Lord—that is, I decree it to be so; and being possessed of sovereign authority, I expect full obedience.
14-31. Number the children of Levi—They
were numbered as well as the other tribes; but the enumeration was made
on a different principle—for while in the other tribes the number
of males was calculated from twenty years and upward [
32. chief—rather, "chiefs" of the
Levites. Three persons are mentioned as chiefs of these respective
divisions [
38. those that encamp, &c.—That being the entrance side, it was the post of honor, and consequently reserved to Moses and the priestly family. But the sons of Moses had no station here.
39. twenty and two thousand—The result
of this census, though made on conditions most advantageous to Levi,
proved it to be by far the smallest in Israel. The separate numbers
stated in
40-51. Number all the first-born of the males of
the children of Israel, &c.—The principle on which the
enumeration of the Levites had been made was now to be applied to the
other tribes. The number of their male children, from a month old and
upward, was to be reckoned, in order that a comparison might be
instituted with that of the Levites, for the formal adoption of the
latter as substitutes for the first-born. The Levites, amounting to
twenty-two thousand, were given in exchange for an equal number of the
first-born from the other tribes, leaving an excess of two hundred
seventy-three; and as there were no substitutes for these, they were
redeemed at the rate of five shekels for each (
41. the cattle of the Levites—These, which they kept to graze on the glebes and meadows in the suburbs of their cities, to supply their families with dairy produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this exchange the firstlings were not brought then, as afterwards, to the altar and the priests.
CHAPTER 4
2, 3. sons of Kohath, from thirty years old and
upward—This age was specifically fixed (see on
even unto fifty—The term prescribed
for active duty was a period of twenty years, at the end of which they
were exempted from the physical labors of the office, though still
expected to attend in the tabernacle (
all that enter into the host—so called
from their number, the order and discipline maintained through their
ranks, and their special duty as guards of the tabernacle. The
Hebrew word, however, signifies also a station or office; and
hence the passage may be rendered, "All that enter into the sacerdotal
office" (
4-15. This shall be the service of the sons of Kohath, &c.—They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the high priest, were admitted on such necessary occasions into the holy place. This was an exception to the general rule, which prohibited the entrance of any but the high priest. But when the cloud removed from the tabernacle, the sanctuary might be entered by the common priests, as to them was reserved the exclusive privilege of packing the sacred utensils; and it was not till the holy things were thus ready for carriage, that the Kohathites were allowed to approach.
5. covering veil—the inner veil, which
separated the holy from the most holy place. (See on
6. covering of badgers' skins—(See on
put in the staves—These golden staves
were now taken out. (See on
7. continual showbread—Though the people were in the wilderness fed upon manna, the sacred loaves were constantly made of corn, which was probably raised in small quantities from the verdant patches of the desert.
10. a bar—or bier, formed of two poles fastened by two cross pieces and borne by two men, after the fashion of a sedan chair.
12. instruments of ministry—the official
dress of the priests (
13. shall take away the ashes from the altar,
&c.—The necessity of removing ashes from the altar plainly
implies that sacrifices were offered in the wilderness (compare
15. the sons of Kohath shall come to bear it, but
they shall not touch any holy thing, lest they die—The mode
of transport was upon the shoulders of the Levites (see on
16. to the office of Eleazar … pertaineth
the oil for the light, and the sweet incense, &c.—He was
charged with the special duty of superintending the squadron who were
employed in the carrying of the sacred furniture; besides, to his
personal care were committed the materials requisite for the daily
service, and which it was necessary he should have easily at his
command (
17-20. Cut ye not off the tribe of the families of the Kohathites from among the Levites, &c.—a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to take the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honorable duties. The guilt of their death would be incurred by the superintending priest, if he failed to give proper directions or allowed any irreverent familiarity with sacred things.
24-28. This is the service of the families of the Gershonites, &c.—They were appointed to carry "the curtains of the tabernacle"—that is, the goats' hair covering of the tent—the ten curious curtains and embroidered hangings at the entrance, with their red morocco covering, &c.
28. their charge shall be under the hand of
Ithamar the son of Aaron, &c.—The Levites were generally
subject to the official command of the priests in doing the ordinary
work of the tabernacle. But during the journeyings Eleazar, who was
next in succession to his father, took the special charge of the
Kohathites [
29-33. As for the sons of Merari—They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an inventory was kept of them—not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that God disregards nothing pertaining to His service, and that even in the least and most trivial matters, He requires the duty of faithful obedience.
34-49. Moses and Aaron and the chief of the
congregation numbered the sons of the Kohathites,
&c.—This enumeration was made on a different principle from
that which is recorded in the preceding chapter [
CHAPTER 5
2. Command the children of Israel, that they put
out of the camp every leper—The exclusion of leprous persons
from the camp in the wilderness, as from cities and villages
afterwards, was a sanitary measure taken according to prescribed rules
(
6-8. When a man or a woman shall commit any sin
that men commit, to do a trespass against the Lord—This is a
wrong or injury done by one man to the property of another, and as it
is called "a trespass against the Lord," it is implied, in the case
supposed, that the offense has been aggravated by
prevaricating—by a false oath, or a fraudulent lie in denying it,
which is a "trespass" committed against God, who is the sole judge of
what is falsely sworn or spoken (
and that person be guilty—that is,
from the obvious tenor of the passage, conscience-smitten, or brought
to a sense and conviction of his evil conduct. (See on
9, 10. every offering … shall be his—Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.
12-15. if any man's wife go aside, and commit a
trespass against him—This law was given both as a strong
discouragement to conjugal infidelity on the part of a wife, and a
sufficient protection of her from the consequences of a hasty and
groundless suspicion on the part of the husband. His suspicions,
however, were sufficient in the absence of witnesses (
17, 18. the priest shall take holy
water—Water from the laver, which was to be mixed with
dust—an emblem of vileness and misery (
in an earthen vessel—This fragile ware
was chosen because, after being used, it was broken in pieces (
21. The Lord make thee a curse,
&c.—a usual form of imprecation (
22. the woman shall say, Amen, Amen—The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.
23, 24. write these curses in a book—The imprecations, along with her name, were inscribed in some kind of record—on parchment, or more probably on a wooden tablet.
blot them out with the bitter water—If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.
29. This is the law of jealousies—Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go—the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.
CHAPTER 6
2-8. When either man or woman … shall vow a
vow of a Nazarite—that is, "a separated one," from a
Hebrew word, "to separate." It was used to designate a class of
persons who, under the impulse of extraordinary piety and with a view
to higher degrees of religious improvement, voluntarily renounced the
occupations and pleasures of the world to dedicate themselves
unreservedly to the divine service. The vow might be taken by either
sex, provided they had the disposal of themselves (
9-12. If any man die very suddenly by him, and he
hath defiled the head of his consecration—Cases of sudden
death might occur to make him contract pollution; and in such
circumstances he was required, after shaving his head, to make the
prescribed offerings necessary for the removal of ceremonial defilement
(
13-20. when the days of his separation are
fulfilled, &c.—On the accomplishment of a limited vow of
Nazaritism, Nazarites might cut their hair wherever they happened to be
(
23-27. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."
CHAPTER 7
1. the day that Moses had fully set up the
tabernacle—Those who take the word "day" as literally
pointing to the exact date of the completion of the tabernacle, are
under a necessity of considering the sacred narrative as disjointed,
and this portion of the history from the seventh to the eleventh
chapters as out of its place—the chronology requiring that it
should have immediately followed the fortieth chapter of Exodus, which
relates that the tabernacle was reared on the first day of the first
month of the second year [
2, 3. the princes of Israel … brought their offering before the Lord—The finishing of the sacred edifice would, it may well be imagined, be hailed as an auspicious occasion, diffusing great joy and thankfulness throughout the whole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances and so equal in character, as indicates it to have been the result of concerted and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of that sacred tent exhibited on the mount, and to which its symbolic and typical character required a faithful adherence, no provision had been made for its removal in the frequent journeyings of the Israelites. That not being essential to the plan of the divine architect, it was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated and the extensive interest the occasion produced. The offerers were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox.
4, 5. The Lord spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation—They exhibited a beautiful example to all who are great in dignity and in wealth, to be foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the freewill offerings, as well as by giving instructions as to the mode of their distribution among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed "unto the Levites, to every man according to his service"—that is, more or fewer were assigned to each of the Levitical divisions, as their department of duty seemed to require. This divine sanction it is of great importance to notice, as establishing the principle, that while in the great matters of divine worship and church government we are to adhere faithfully to the revealed rule of faith and duty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation—appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because there is no Scripture for the erection and ringing of a church bell" [Chalmers].
6-9. Moses took the wagons and the oxen—The Hebrew word seems to be fairly rendered by the word "wagons." Wheel carriages of some kind are certainly intended; and as they were covered, the best idea we can form of them is, that they bore some resemblance to our covered wagons. That wheel carriages were anciently used in Egypt, and in what is now Asiatic Turkey, is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, according to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for draught in ancient times among other nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia [Kitto].
gave them unto the Levites—The
principle of distribution was natural and judicious. The Merarites had
twice the number of wagons and oxen appropriated to them that the
Gershonites had, obviously because, while the latter had charge only of
the coverings and hangings (the light but precious and
richly-embroidered drapery, [
10, 11. the princes offered for dedicating of the
altar, &c.—"Altar" is here used in the singular for the
plural; for it is evident, from the kind of offerings, that the altars
of burnt offering and incense are both referred to. This was not the
first or proper dedication of those altars, which had been made
by Moses and Aaron some time before [
11. They shall offer … each prince on his day, &c.—Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobles, from all parts of their dominions, appear before them with tributary presents, which form a large proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the immemorial usages of the East. A day was set apart for each, as much for the imposing solemnity and splendor of the ceremony, as for the prevention of disorder and hurry; and it is observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp—beginning at the east, proceeding to the south, then to the west, and closing with the north, according to the course of the sun.
12-17. He that offered his offering the first day
was Nahshon … of the tribe of Judah, &c.—Judah
having had the precedence assigned to it, the prince or head of that
tribe was the first admitted to offer as its representative; and his
offering, as well as that of the others, is thought, from its
costliness, to have been furnished not from his own private means, but
from the general contributions of each tribe. Some parts of the
offering, as the animals for sacrifice, were for the ritual service of
the day, the peace offerings being by much the most numerous, as the
princes and some of the people joined with the priests afterwards in
celebrating the occasion with festive rejoicing. Hence the feast of
dedication became afterwards an anniversary festival. Other parts of
the offering were intended for permanent use, as utensils necessary in
the service of the sanctuary; such as an immense platter and bowl
(
18-83. On the second day Nethaneel … prince of Issachar, did offer—This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the left side; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as quality, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honor might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as subjects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use—the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell among them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God.
48. On the seventh day—Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming that the seventh day referred to was a Sabbath (which is uncertain), the work was of a directly religious character, and perfectly in accordance with the design of the sacred day.
84-88. This was the dedication of the
altar—The inspired historian here sums up the separate items
detailed in the preceding narrative, and the aggregate amount is as
follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12
silver bowls, each 70 shekels equals 840: total weight. A silver
charger at 130 shekels, reduced to troy weight, made 75 ounces, 9
pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to
40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12
chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and
that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making
the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31
grains; which at 5s. per ounce, is equal to £383 1s.
8½d. The 12 golden spoons, allowing each to be 5 ounces, 16
pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31
grains, which, at £4 per ounce, is equal to £320 14s.
10½d., and added to the amount of the silver, makes a total
of £703 16s. 6½d. Besides these the offerings
comprised twelve bullocks, twelve rams, twelve lambs, twenty-four
goats, sixty rams, sixty he-goats, sixty lambs—amounting in all
to 240. So large a collection of cattle offered for sacrifice on one
occasion proves both the large flocks of the Israelites and the
abundance of pastures which were then, and still are, found in the
valleys that lie between the Sinaitic Mountains. All travellers attest
the luxuriant verdure of those extensive wadies; and that they were
equally or still more rich in pasture anciently, is confirmed by the
numerous flocks of the Amalekites, as well as of Nabal, which were fed
in the wilderness of Paran (
89. And when Moses was gone into the tabernacle of the congregation to speak with him—As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded.
then he heard the voice of one speaking to
him—Though standing on the outer side of the veil, he could
distinctly hear it, and the mention of this circumstance is important
as the fulfilment, at the dedication of the tabernacle, of a special
promise made by the Lord Christ Himself, the Angel of the Covenant,
commanding its erection (
CHAPTER 8
1. the Lord spake unto Moses—The order
of this chapter suggests the idea that the following instructions were
given to Moses while he was within the tabernacle of the congregation,
after the princes had completed their offering. But from the tenor of
the instructions, it is more likely that they were given immediately
after the Levites had been given to the priests (see on
2. Speak unto Aaron, &c.—The
candlestick, which was made of one solid, massive piece of pure gold,
with six lamps supported on as many branches, a seventh in the center
surmounting the shaft itself (
the seven lamps shall give light over against
the candlestick—The candlestick stood close to the boards of
the sanctuary, on the south side, in full view of the table of
showbread on the north (
6, 7. Take the Levites … and cleanse
them—This passage describes the consecration of the Levites.
Although the tribe was to be devoted to the divine service, their
hereditary descent alone was not a sufficient qualification for
entering on the duties of the sacred office. They were to be set apart
by a special ceremony, which, however, was much simpler than that
appointed for the priests; neither washing nor anointing, nor
investiture with official robes, was necessary. Their purification
consisted, along with the offering of the requisite sacrifices (
9, 10. thou shalt gather the whole assembly of the children of Israel together, &c.—As it was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This party, who laid their hands upon the Levites, are supposed by some to have been the first-born, who by that act, transferred their peculiar privilege of acting as God's ministers to the Levitical tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the imposition of hands was a ceremony used in consecrating persons to holy offices in the ancient, as, from the example of our Lord and His apostles, it has been perpetuated in the Christian Church.
11-13. And Aaron shall offer the
Levites—Hebrew, "as a wave offering"; and it has been
thought probable that the high priest, in bringing the Levites one by
one to the altar, directed them to make some simple movements of their
persons, analogous to what was done at the presentation of the wave
offerings before the Lord. Thus were they first devoted as an offering
to God, and by Him surrendered to the priests to be employed in His
service. The consecration ceremonial was repeated in the case of every
Levite who was taken (as was done at a later period) to assist the
priests in the tabernacle and temple. (See on
14. and the Levites shall be mine—that is, exempt from all military duty or secular work—free from all pecuniary imposition and wholly devoted to the custody and service of the sanctuary.
15. after that, shall the Levites go in to do the service of the tabernacle of the congregation—into the court, to assist the priests; and at removal into the tabernacle—that is, into the door of it—to receive the covered furniture.
19. to make an atonement for the children of Israel, &c.—to aid the priests in that expiatory work; or, as the words may be rendered, "to make redemption for" the Levites being exchanged or substituted for the first-born for this important end, that there might be a sanctified body of men appointed to guard the sanctuary, and the people not allowed to approach or presumptuously meddle with holy things, which would expose them to the angry judgments of Heaven.
24. from twenty and five years old,
&c.—(Compare
25. from the age of fifty years they shall cease waiting upon the service thereof, &c.—that is, on the laborious and exhausting parts of their work.
26. But shall minister with their brethren—in the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. "They also serve who only wait" [Milton].
CHAPTER 9
2-5. Let the children of Israel also keep the
passover at his appointed season, &c.—The date of this
command to keep the passover in the wilderness was given shortly after
the erection and consecration of the tabernacle and preceded the
numbering of the people by a month. (Compare
6, 7. there were certain men, who were defiled by
the dead body of a man—To discharge the last offices to the
remains of deceased relatives was imperative; and yet attendance on a
funeral entailed ceremonial defilement, which led to exclusion from all
society and from the camp for seven days. Some persons who were in this
situation at the arrival of the first paschal anniversary, being
painfully perplexed about the course of duty because they were
temporarily disqualified at the proper season, and having no
opportunity of supplying their want were liable to a total privation of
all their privileges, laid their case before Moses. Jewish writers
assert that these men were the persons who had carried out the dead
bodies of Nadab and Abihu [
8-14. Moses said unto them, Stand still, and I
will hear what the Lord will command concerning you—A
solution of the difficulty was soon obtained, it being enacted, by
divine authority, that to those who might be disqualified by the
occurrence of a death in their family circle or unable by distance to
keep the passover on the anniversary day, a special license was granted
of observing it by themselves on the same day and hour of the following
month, under a due attendance to all the solemn formalities. (See on
14. if a stranger shall sojourn among you, and will keep the passover—Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the same privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.
15. the cloud covered the tabernacle—The
inspired historian here enters on an entirely new subject, which might
properly have formed a separate chapter, beginning at this verse and
ending at
17. when the cloud was taken up—that is,
rose to a higher elevation, so as to be conspicuous at the remotest
extremities of the camp. That was a signal for removal; and,
accordingly, it is properly called (
19. when the cloud tarried long upon the tabernacle, … then Israel kept the charge of the Lord, and journeyed not—A desert life has its attractions, and constant movements create a passionate love of change. Many incidents show that the Israelites had strongly imbibed this nomad habit and were desirous of hastening to Canaan. But still the phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in remaining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's Providence and the directions of God's Word!
CHAPTER 10
2. Make thee two trumpets of
silver—These trumpets were of a long form, in opposition to
that of the Egyptian trumpets, with which the people were convened to
the worship of Osiris and which were curved like rams' horns. Those
which Moses made, as described by Josephus and represented on the arch of Titus, were
straight, a cubit or more in length, the tubes of the thickness of a
flute. Both extremities bore a close resemblance to those in use among
us. They were of solid silver—so as, from the purity of the
metal, to give a shrill, distinct sound; and there were two of them,
probably because there were only two sons of Aaron; but at a later
period the number was greatly increased (
3-7. when they shall blow with them—There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelites learned to distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp—no military march could be better regulated.
8. the sons of Aaron the priests shall blow with the trumpets, &c.—Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia and other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King.
9. If ye go to war—In the land of
Canaan, either when attacked by foreign invaders or when they went to
take possession according to the divine promise, "ye [that is, the
priests] shall blow an alarm." This advice was accordingly acted upon
(
10. Also in the day of your gladness, and in your
solemn days—Festive and thanksgiving occasions were to be
ushered in with the trumpets, as all feasts afterwards were (
11. It came to pass on the twentieth day of the
second month, in the second year, &c.—The Israelites had
lain encamped in Wady-Er-Rahah and the neighboring valleys of the
Sinaitic range for the space of eleven months and twenty-nine days.
(Compare
12. wilderness of Paran—It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.
13-27. the children of Israel took their journey
… by the hand of Moses—It is probable that Moses, on
the breaking up of the encampment, stationed himself on some eminence
to see the ranks defile in order through the embouchure of the
mountains. The marching order is described (
29. Hobab, the son of Raguel the
Midianite—called also Reuel (the same as Jethro [
31. Leave us not, I pray thee … and thou mayest be to us instead of eyes—The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.
32. if thou go with us … what goodness the
Lord will show unto us, the same will we do unto thee—A
strong inducement is here held out; but it seems not to have changed
the young man's purpose, for he departed and settled in his own
district. (See on
33. they departed … three days' journey—the first day's progress being very small, about eighteen or twenty miles.
ark of the covenant of the Lord went before
them—It was carried in the center, and hence some eminent
commentators think the passage should be rendered, "the ark went in
their presence," the cloud above upon it being conspicuous in their
eyes. But it is probable that the cloudy pillar, which, while
stationary, rested upon the ark, preceded them in the march—as,
when in motion at one time (
35, 36. when the ark set forward that Moses said,
Rise up, Lord, and let thine enemies be scattered—Moses, as
the organ of the people, uttered an appropriate prayer both at the
commencement and the end of each journey. Thus all the journeys were
sanctified by devotion; and so should our prayer be, "If thy presence
go not with us, carry us not hence" [
CHAPTER 11
1. When the people complained it displeased the
Lord, &c.—Unaccustomed to the fatigues of travel and
wandering into the depths of a desert, less mountainous but far more
gloomy and desolate than that of Sinai, without any near prospect of
the rich country that had been promised, they fell into a state of
vehement discontent, which was vented at these irksome and fruitless
journeyings. The displeasure of God was manifested against the
ungrateful complainers by fire sent in an extraordinary manner. It is
worthy of notice, however, that the discontent seems to have been
confined to the extremities of the camp, where, in all likelihood, "the
mixed multitude" [see on
4. the mixed multitude that was among them fell a
lusting—These consisted of Egyptians. [See on
5. We remember the fish, which we did eat in Egypt
freely—(See on
cucumbers—The Egyptian species is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives and when in season is liberally partaken of, being greatly mellowed by the influence of the sun.
melons—The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; and as they afford a juicy and cooling fruit, all classes make use of them for food, drink, and medicine.
leeks—by some said to be a species of grass cresses, which is much relished as a kind of seasoning.
onions—the same as ours; but instead of being nauseous and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes.
garlic—is now nearly if not altogether extinct in Egypt although it seems to have grown anciently in great abundance. The herbs now mentioned form a diet very grateful in warm countries where vegetables and other fruits of the season are much used. We can scarcely wonder that both the Egyptian hangers-on and the general body of the Israelites, incited by their clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring to God and unbecoming their relation to Him as a chosen people.
6-9. But now … there is nothing …
beside this manna—Daily familiarity had disgusted them with
the sight and taste of the monotonous food; and, ungrateful for the
heavenly gift, they longed for a change of fare. It may be noticed that
the resemblance of the manna to coriander seed was not in the color,
but in the size and figure; and from its comparison to bdellium, which
is either a drop of white gum or a white pearl, we are enabled to form
a better idea of it. Moreover, it is evident, from the process of
baking into cakes, that it could not have been the natural manna of the
Arabian desert, for that is too gummy or unctuous to admit of being
ground into meal. In taste it is said to have been like "wafers made
with honey" (
10-15. Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.—It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation—having a mighty multitude under his care, with no means of satisfying their clamorous demands. Their conduct shows how deeply they had been debased and demoralized by long oppression: while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office.
16, 17. the Lord said unto Moses, Gather unto me
seventy men of the elders—(
17. I will come down—that is, not in a visible manner or by local descent, but by the tokens of the divine presence and operations.
and I will take of the spirit which is upon
thee—"The spirit" means the gifts and influences of the
Spirit (
18-20. say thou unto the people, Sanctify yourselves against to-morrow, and ye shall eat flesh—that is, "prepare yourselves," by repentance and submission, to receive to-morrow the flesh you clamor for. But it is evident that the tenor of the language implied a severe rebuke and that the blessing promised would prove a curse.
21-23. Moses said, The people, among whom I am,
are six hundred thousand … Shall the flocks and herds be slain
for them, to suffice them?—The great leader, struck with a
promise so astonishing as that of suddenly furnishing, in the midst of
the desert, more than two millions of people with flesh for a whole
month, betrayed an incredulous spirit, surprising in one who had
witnessed so many stupendous miracles. But it is probable that it was
only a feeling of the moment—at all events, the incredulous doubt
was uttered only to himself—and not, as afterwards, publicly and
to the scandal of the people. (See on
24. Moses … gathered the seventy men of the elders of the people, &c.—The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted—there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.
25. when the spirit rested upon them, they
prophesied, and did not cease—As those elders were
constituted civil governors, their "prophesying" must be understood as
meaning the performance of their civil and sacred duties by the help of
those extraordinary endowments they had received; and by their not
"ceasing" we understand, either that they continued to exercise their
gifts uninterruptedly the first day (see
26-29. But there remained two of the men in the
camp—They did not repair with the rest to the tabernacle,
either from modesty in shrinking from the assumption of a public
office, or being prevented by some ceremonial defilement. They,
however, received the gifts of the Spirit as well as their brethren.
And when Moses was urged to forbid their prophesying, his answer
displayed a noble disinterestedness as well as zeal for the glory of
God akin to that of our Lord (
31-35. There went forth a wind from the Lord, and
brought quails from the sea, &c.—These migratory birds
(see on
let them fall a day's journey—If the
journey of an individual is meant, this space might be thirty miles; if
the inspired historian referred to the whole host, ten miles would be
as far as they could march in one day in the sandy desert under a
vertical sun. Assuming it to be twenty miles this immense cloud of
quails (
as it were two cubits high—Some have supposed that they fell on the ground above each other to that height—a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [Stanley; Shubert].
32. people stood up—rose up in eager haste—some at one time, others at another; some, perhaps through avidity, both day and night.
ten homers—ten asses' loads; or,
"homers" may be used indefinitely (as in
spread them all abroad for themselves round about the camp—salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.
33. while the flesh was yet between their teeth,
ere it was chewed—literally, "cut off"; that is, before the
supply of quails, which lasted a month (
34. called the name of that place Kibrothhattaavah—literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.
35. Hazeroth—The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah.
CHAPTER 12
1. an Ethiopian woman—Hebrew, "a
Cushite woman"—Arabia was usually called in Scripture the land of
Cush, its inhabitants being descendants of that son of Ham (see on
2. Hath the Lord indeed spoken only by Moses? hath
he not also spoken by us?—The prophetical name and character
was bestowed upon Aaron (
3. the man Moses was very meek—(
4. the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam—The divine interposition was made thus openly and immediately, in order to suppress the sedition and prevent its spreading among the people.
5. the Lord came down in the pillar of the cloud, and stood the door of the tabernacle—without gaining admission, as was the usual privilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure.
6, 7. Hear now my words—A difference of degree is here distinctly expressed in the gifts and authority even of divinely commissioned prophets. Moses, having been set over all God's house, (that is, His church and people), was consequently invested with supremacy over Miriam and Aaron also and privileged beyond all others by direct and clear manifestations of the presence and will of God.
8. with him will I speak mouth to mouth—immediately, not by an interpreter, nor by visionary symbols presented to his fancy.
apparently—plainly and surely.
not in dark speeches—parables or similitudes.
the similitude of the Lord shall he
behold—not the face or essence of God, who is invisible
(
10. the cloud departed from the tabernacle—that is, from the door to resume its permanent position over the mercy seat.
Miriam became leprous—This malady in
its most malignant form (
11-13. On the humble and penitential
submission of Aaron, Moses interceded for both the offenders,
especially for Miriam, who was restored; not, however, till she had
been made, by her exclusion, a public example [
14. her father had but spit in her face, should she not be ashamed seven days?—The Jews, in common with all people in the East, seem to have had an intense abhorrence of spitting, and for a parent to express his displeasure by doing so on the person of one of his children, or even on the ground in his presence, separated that child as unclean from society for seven days.
15. the people journeyed not till Miriam was brought in again—Either not to crush her by a sentence of overwhelming severity or not to expose her, being a prophetess, to popular contempt.
16. pitched in the wilderness of
Paran—The station of encampments seems to have been Rithma
(
CHAPTER 13
1, 2. The Lord spake unto Moses, Send thou men,
that they may search the land, of Canaan—Compare
3. those men were heads of the children of
Israel—Not the princes who are named (
16. Oshea—that is, "a desire of
salvation." Jehoshua, by prefixing the name of God, means "divinely
appointed," "head of salvation," "Saviour," the same as Jesus [
17. Get you up this way … , and go up into
the mountain—Mount Seir (
20. Now the time was the time of the first grapes—This was in August, when the first clusters are gathered. The second are gathered in September, and the third in October. The spies' absence for a period of forty days determines the grapes they brought from Eshcol to have been of the second period.
21-24. So they … searched the land—They advanced from south to north, reconnoitering the whole land.
the wilderness of Zin—a long level plain, or deep valley of sand, the monotony of which is relieved by a few tamarisk and rethem trees. Under the names of El Ghor and El Araba, it forms the continuation of the Jordan valley, extending from the Dead Sea to the Gulf of Akaba.
Rehob—or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon; and, according to others, it is the same as El Hule, an extensive and fertile champaign country, at the foot of Anti-libanus, a few leagues below Paneas.
as men come to Hamath—or, "the
entering in of Hamath" (
22. unto Hebron—situated in the heart of
the mountains of Judah, in the southern extremity of Palestine. The
town or "cities of Hebron," as it is expressed in the Hebrew,
consists of a number of sheikdoms distinct from each other, standing at
the foot of one of those hills that form a bowl round and enclose it.
"The children of Anak" mentioned in this verse seem to have been also
chiefs of townships; and this coincidence of polity, existing in ages
so distant from each other, is remarkable [Vere
Monro]. Hebron (Kirjath Arba,
Zoan—(the Tanis of the Greeks) was situated on one of the eastern branches of the Nile, near the lake Menzala, and was the early royal residence of the Pharaohs. It boasted a higher antiquity than any other city in Egypt. Its name, which signifies flat and level, is descriptive of its situation in the low grounds of the Delta.
23. they came unto the brook of Eshcol—that is, "the torrent of the cluster." Its location was a little to the southwest of Hebron. The valley and its sloping hills are still covered with vineyards, the character of whose fruit corresponds to its ancient celebrity.
and cut down from thence a branch with one cluster of grapes—The grapes reared in this locality are still as magnificent as formerly—they are said by one to be equal in size to prunes, and compared by another to a man's thumb. One cluster sometimes weighs ten or twelve pounds. The mode of carrying the cluster cut down by the spies, though not necessary from its weight, was evidently adopted to preserve it entire as a specimen of the productions of the promised land; and the impression made by the sight of it would be all the greater because the Israelites were familiar only with the scanty vines and small grapes of Egypt.
26. they came … to Kadesh—an important encampment of the Israelites. But its exact situation is not definitely known, nor is it determined whether it is the same or a different place from Kadesh-barnea. It is supposed to be identical with Ain-el-Weibeh, a famous spring on the eastern side of the desert [Robinson], or also with Petra [Stanley].
27, 28. they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey—The report was given publicly in the audience of the people, and it was artfully arranged to begin their narrative with commendations of the natural fertility of the country in order that their subsequent slanders might the more readily receive credit.
29. The Amalekites dwell in the land of the south—Their territory lay between the Dead and the Red Seas, skirting the borders of Canaan.
Hittites … dwell in the
mountains—Their settlements were in the southern and
mountainous part of Palestine (
the Canaanites dwell by the sea—The remnant of the original inhabitants, who had been dispossessed by the Philistines, were divided into two nomadic hordes—one settled eastward near the Jordan; the other westward, by the Mediterranean.
32. a land that eateth up the
inhabitants—that is, an unhealthy climate and country. Jewish
writers say that in the course of their travels they saw a great many
funerals, vast numbers of the Canaanites being cut off at that time, in
the providence of God, by a plague or the hornet (
men of a great stature—This was evidently a false and exaggerated report, representing, from timidity or malicious artifice, what was true of a few as descriptive of the people generally.
33. there we saw the giants, the sons of
Anak—The name is derived from the son of Arba, a great man
among the Arabians (
we were in our own sight as grasshoppers—a strong Orientalism, by which the treacherous spies gave an exaggerated report of the physical strength of the people of Canaan.
CHAPTER 14
1. all the congregation lifted up their voice and cried—Not literally all, for there were some exceptions.
2-4. Would God that we had died in
Egypt—Such insolence to their generous leaders, and such base
ingratitude to God, show the deep degradation of the Israelites, and
the absolute necessity of the decree that debarred that generation from
entering the promised land [
5. Moses and Aaron fell on their faces—as humble and earnest suppliants—either to the people, entreating them to desist from so perverse a design; or rather, to God, as the usual and only refuge from the violence of that tumultuous and stiff-necked rabble—a hopeful means of softening and impressing their hearts.
6. Joshua … and Caleb, which were of them that searched the land, rent their clothes—The two honest spies testified their grief and horror, in the strongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavored, by a truthful statement, to persuade the people of the ease with which they might obtain possession of so desirable a country, provided they did not, by their rebellion and ingratitude, provoke God to abandon them.
8. a land flowing with milk and honey—a general expression, descriptive of a rich and fertile country. The two articles specified were among the principal products of the Holy Land.
9. their defence is
departed—Hebrew, "their shadow." The Sultan of Turkey
and the Shah of Persia are called "the shadow of God," "the refuge of
the world." So that the meaning of the clause, "their defence is
departed from them," is, that the favor of God was now lost to those
whose iniquities were full (
10. the glory of the Lord appeared—It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation.
12. the Lord said, … I will smite them with the pestilence—not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses and the repentance of Israel.
17. let the power of my Lord be great—be magnified.
21. all the earth shall be filled with the glory
of the Lord—This promise, in its full acceptation, remains to
be verified by the eventual and universal prevalence of Christianity in
the world. But the terms were used restrictively in respect to the
occasion, to the report which would spread over all the land of the
"terrible things in righteousness" [
22. ten times—very frequently.
24. my servant Caleb—Joshua was also excepted, but he is not named because he was no longer in the ranks of the people, being a constant attendant on Moses.
because he had another spirit with him, and hath followed me fully—Under the influence of God's Spirit, Caleb was a man of bold, generous, heroic courage, above worldly anxieties and fears.
25. (Now the Amalekites and the Canaanites dwelt in the valley)—that is, on the other side of the Idumean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it with a determination to oppose the further progress of the Hebrew people. Hence God gave the command that they seek a safe and timely retreat into the desert, to escape the pursuit of those resolute enemies, to whom, with their wives and children, they would fall a helpless prey because they had forfeited the presence and protection of God. This verse forms an important part of the narrative and should be freed from the parenthetical form which our English translators have given it.
30. save Caleb … and Joshua—These
are specially mentioned, as honorable exceptions to the rest of the
scouts, and also as the future leaders of the people. But it appears
that some of the old generation did not join in the mutinous murmuring,
including in that number the whole order of the priests (
34. ye shall know my breach of promise—that is, in consequence of your violation of the covenant betwixt you and Me, by breaking the terms of it, it shall be null and void on My part, as I shall withhold the blessings I promised in that covenant to confer on you on condition of your obedience.
36-38. those men that did bring up the evil report upon the land, died by the plague before the Lord—Ten of the spies struck dead on the spot—either by the pestilence or some other judgment. This great and appalling mortality clearly betokened the hand of the Lord.
40-45. they rose up early in the morning, and gat them up into the top of the mountain—Notwithstanding the tidings that Moses communicated and which diffused a general feeling of melancholy and grief throughout the camp, the impression was of very brief continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend the hill, notwithstanding the divine warning they had received not to undertake that enterprise.
for we have sinned—that is, realizing our sin, we now repent of it, and are eager to do as Caleb and Joshua exhorted us—or, as some render it, though we have sinned, we trust God will yet give us the land of promise. The entreaties of their prudent and pious leader, who represented to them that their enemies, scaling the other side of the valley, would post themselves on the top of the hill before them, were disregarded. How strangely perverse the conduct of the Israelites, who, shortly before, were afraid that, though their Almighty King was with them, they could not get possession of the land; and yet now they act still more foolishly in supposing that, though God were not with them, they could expel the inhabitants by their unaided efforts. The consequences were such as might have been anticipated. The Amalekites and Canaanites, who had been lying in ambuscade expecting their movement, rushed down upon them from the heights and became the instruments of punishing their guilty rebellion.
45. even unto Hormah—The name was afterwards given to that place in memory of the immense slaughter of the Israelites on this occasion.
CHAPTER 15
1, 2. The Lord spake unto Moses, saying, Speak
unto the children of Israel—Some infer from
3. make an offering by fire unto the Lord, a burnt
offering—It is evident that a peace offering is referred to
because this term is frequently used in such a sense (
4. tenth deal—that is, an omer, the
tenth part of an ephah (
fourth part of an hin of oil—This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.
6-12. two tenth deals—The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.
13-16. a stranger—one who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.
19. when ye eat of the bread of the land, ye shall offer up an heave offering—The offering prescribed was to precede the act of eating.
unto the Lord—that is, the priests of
the Lord (
20. heave offering of the threshing-floor—meaning the corn on the threshing-floor; that is, after harvest.
so shall ye heave it—to the priests accompanying the ceremony with the same rites.
22. if ye have erred, and not observed all these
commandments, &c.—respecting the performance of divine
worship, and the rites and ceremonies that constitute the holy service.
The law relates only to any omission and consequently is quite
different from that laid down in
24-26. if aught be committed by ignorance—The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.
27-29. if any soul sin through ignorance—not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.
30. the soul that doeth aught
presumptuously—Hebrew, "with an high" or "uplifted
hand"—that is, knowingly, wilfully, obstinately. In this sense
the phraseology occurs (
the same reproacheth the Lord—sets Him at open defiance and dishonors His majesty.
31. his iniquity shall be upon him—The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.
32-34. a man that gathered sticks upon the sabbath
day—This incident is evidently narrated as an instance of
presumptuous sin. The mere gathering of sticks was not a sinful act and
might be necessary for fuel to warm him or to make ready his food. But
its being done on the Sabbath altered the entire character of the
action. The law of the Sabbath being a plain and positive commandment,
this transgression of it was a known and wilful sin, and it was marked
by several aggravations. For the deed was done with unblushing boldness
in broad daylight, in open defiance of the divine authority—in
flagrant inconsistency with His religious connection with Israel, as
the covenant-people of God; and it was an application to improper
purposes of time, which God had consecrated to Himself and the solemn
duties of religion. The offender was brought before the rulers, who, on
hearing the painful report, were at a loss to determine what ought to
be done. That they should have felt any embarrassment in such a case
may seem surprising, in the face of the sabbath law (
35, 36. The Lord said unto Moses, The man shall be surely put to death—The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.
38. bid them that they make them fringes in the
borders of their garments—These were narrow strips, in a
wing-like form, wrapped over the shoulders and on various parts of the
attire. "Fringe," however, is the English rendering of two distinct
Hebrew words—the one meaning a narrow lappet or edging,
called the "hem" or "border" (
41. I am the Lord your God—The import of this solemn conclusion is, that though He was displeased with them for their frequent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them but continue His divine protection and care of them till they were brought into the land of promise.
CHAPTER 16
1, 2. Now Korah, the son of Izhar—Izhar,
brother of Amram (
Dathan and Abiram, … and
On—These were confederate leaders in the rebellion, but On
seems to have afterwards withdrawn from the conspiracy [compare
took men—The latter mentioned
individuals, being all sons of Reuben, the eldest of Jacob's family,
had been stimulated to this insurrection on the pretext that Moses had,
by an arbitrary arrangement, taken away the right of primogeniture,
which had vested the hereditary dignity of the priesthood in the
first-born of every family, with a view of transferring the hereditary
exercise of the sacred functions to a particular branch of his own
house; and that this gross instance of partiality to his own relations,
to the permanent detriment of others, was a sufficient ground for
refusing allegiance to his government. In addition to this grievance,
another cause of jealousy and dissatisfaction that rankled in the
breasts of the Reubenites was the advancement of Judah to the
leadership among the tribes. These malcontents had been incited by the
artful representations of Korah (
3. they gathered themselves together against Moses
and against Aaron—The assemblage seems to have been composed
of the whole band of conspirators; and they grounded their complaint on
the fact that the whole people, being separated to the divine service
(
4. when Moses heard it, he fell upon his
face—This attitude of prostration indicated not only his
humble and earnest desire that God would interpose to free him from the
false and odious imputation, but also his strong sense of the daring
sin involved in this proceeding. Whatever feelings may be entertained
respecting Aaron, who had formerly headed a sedition himself [
5-11. he spake unto Korah and unto all his company—They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment.
Even to-morrow—literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.
the Lord will show who are his, … even him whom he hath chosen will he cause to come near unto him—that is, will bear attestation to his ministry by some visible or miraculous token of His approval.
6, 7. Take your censers, Korah, and all his
company, &c.—that is, since you aspire to the priesthood,
then go, perform the highest function of the office—that of
offering incense; and if you are accepted well. How magnanimous the
conduct of Moses, who was now as willing that God's people should be
priests, as formerly that they should be prophets (
12-14. Moses sent to call Dathan and Abiram—in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.
15. Moses was very wroth—Though the
meekest of all men [
and said unto the Lord, Respect not thou their offering—He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron.
16-18. Moses said unto Korah, Be thou and all thy
company before the Lord—that is, at "the door of the
tabernacle" (
17. two hundred fifty censers—probably
the small platters, common in Egyptian families, where incense was
offered to household deities and which had been among the precious
things borrowed at their departure [
20, 21. the Lord spake unto Moses and Aaron,
saying, Separate yourselves from among this
congregation—Curiosity to witness the exciting spectacle
attracted a vast concourse of the people, and it would seem that the
popular mind had been incited to evil by the clamors of the mutineers
against Moses and Aaron. There was something in their behavior very
offensive to God; for after His glory had appeared—as at the
installation of Aaron (
22. they fell upon their faces, and said, O God, the God of the spirits of all flesh—The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies.
24-26. Speak unto the congregation, … Get you up from about the tabernacle—Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.
27. the tabernacle of Korah, Dathan, and Abiram—Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man.
28-34. Moses said, Hereby ye shall know that the Lord hath sent me to do all these works—The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.
35. there came out a fire from the
Lord—that is, from the cloud. This seems to describe the
destruction of Korah and those Levites who with him aspired to the
functions of the priesthood. (See
37-40. Speak unto Eleazar—He was selected lest the high priest might contract defilement from going among the dead carcasses.
39, 40. the brazen censers … made broad plates to be a memorial—The altar of burnt offerings, being made of wood and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning beacon to deter all from future invasions of the priesthood.
41. the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord—What a strange exhibition of popular prejudice and passion—to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people—the high priest perilling his own life in doing good to that perverse race.
48. he stood between the living and the dead—The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.
CHAPTER 17
2-5. Speak unto the children of Israel—The controversy with Moses and Aaron about the priesthood was of such a nature and magnitude as required a decisive and authoritative settlement. For the removal of all doubts and the silencing of all murmuring in the future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration; and in the manner of performing it, all the people were made to have a direct and special interest.
take of every one … princes … twelve
rods—As the princes, being the oldest sons of the chief
family, and heads of their tribes, might have advanced the best claims
to the priesthood, if that sacred dignity was to be shared among all
the tribes, they were therefore selected, and being twelve in
number—that of Joseph being counted only one—Moses was
ordered to see that the name of each was inscribed—a practice
borrowed from the Egyptians—upon his rod or wand of office. The
name of Aaron rather than of Levi was used, as the latter name would
have opened a door of controversy among the Levites; and as there was
to be one rod only for the head of each tribe, the express appointment
of a rod for Aaron determined him to be the head of that tribe, as well
as that branch or family of the tribe to which the priestly dignity
should belong. These rods were to be laid in the tabernacle close to
the ark (compare
6. the rod of Aaron was among their
rods—either one of the twelve, or, as many suppose, a
thirteenth in the midst (
8. Moses went into the tabernacle—being privileged to do so on this occasion by the special command of God. And he there beheld the remarkable spectacle of Aaron's rod—which, according to Josephus, was a stick of an almond tree, bearing fruit in three different stages at once—buds, blossoms, and fruit.
10. Bring Aaron's rod again before the testimony, to be kept for a token against the rebels—For if, after all admonitions and judgments, seconded by miracles, the people should still rebel, they would certainly pay the penalty by death.
12, 13. Behold, we die, we perish—an exclamation of fear, both from the remembrance of former judgments, and the apprehension of future relapses into murmuring.
13. cometh any thing near—that is, nearer than he ought to do; an error into which many may fall. Will the stern justice of God overtake every slight offense? We shall all be destroyed. Some, however, regard this exclamation as the symptom or a new discontent, rather than the indication of a reverential and submissive spirit. Let us fear and sin not.
CHAPTER 18
1. the Lord said unto Aaron, Thou and thy sons and
thy father's house with thee shall bear the iniquity of the
sanctuary—Security is here given to the people from the fears
expressed (
2-7. thy brethren also of the tribe of Levi—The departments of the sacred office, to be filled respectively by the priests and Levites, are here assigned to each. To the priests was committed the charge of the sanctuary and the altar, while the Levites were to take care of everything else about the tabernacle. The Levites were to attend the priests as servants—bestowed on them as "gifts" to aid in the service of the tabernacle—while the high and dignified office of the priesthood was a "service of gift." "A stranger," that is, one, neither a priest nor a Levite, who should intrude into any departments of the sacred office, should incur the penalty of death.
8-13. the Lord spake unto Aaron, Behold, I also have given thee the charge of my heave offerings—A recapitulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the first-fruits, which formed a large and valuable item.
14. Every thing devoted in Israel shall be thine—provided it was adapted for food or consumable by use; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice.
19. it is a covenant of salt—that is, a
perpetual ordinance. This figurative form of expression was evidently
founded on the conservative property of salt, which keeps meat from
corruption; and hence it became an emblem of inviolability and
permanence. It is a common phrase among Oriental people, who consider
the eating of salt a pledge of fidelity, binding them in a covenant of
friendship. Hence the partaking of the altar meats, which were
appropriated to the priests on condition of their services and of which
salt formed a necessary accompaniment, was naturally called "a covenant
of salt" (
21, 22. I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve—Neither the priests nor the Levites were to possess any allotments of land but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was subservient to many important purposes—such as that, being exempted from the cares and labors of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for the people, derived their subsistence from them; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people.
23. But the Levites shall do the service of the tabernacle of the congregation: they shall bear their iniquity—They were to be responsible for the right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guardianship of the holy things.
26. the Levites … offer … a tenth of the tithe—Out of their own they were to pay tithes to the priests equally as the people gave to them. The best of their tithes was to be assigned to the priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of their threshing-floors and wine-presses.
32. ye shall bear no sin by reason of it, &c.—Neglect in having the best entailed sin in the use of such unhallowed food. And the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests.
CHAPTER 19
2. This is the ordinance of the law—an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.—This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
3-6. ye shall give her unto Eleazar the priest
that he may bring her forth without the camp—He was the
second or deputy high priest, and he was selected for this duty because
the execution of it entailed temporary defilement, from which the
acting high priest was to be preserved with the greatest care. It was
led "forth without the camp," in accordance with the law regarding
victims laden with the sins of the people, and thus typical of Christ
(
7. the priest shall be unclean until the
even—The ceremonies prescribed show the imperfection of the
Levitical priesthood, while they typify the condition of Christ when
expiating our sins (
11-22. He that toucheth the dead body of any man
shall be unclean—This law is noticed here to show the uses to
which the water of separation [
12. He shall purify himself … the third day—The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.
14. when a man dieth in a tent, &c.—The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.
21. he that sprinkleth … ; and he that toucheth the water of separation shall be unclean until even—The opposite effects ascribed to the water of separation—of cleansing one person and defiling another—are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.
CHAPTER 20
1. Then came the children of Israel … into
the desert of Zin in the first month—that is, of the fortieth
year (compare
the people abode in Kadesh—supposed to
be what is now known as Ain-el-Weibeh, three springs surrounded by
palms. (See on
Miriam died there—four months before
Aaron [
2-13. there was no water for the
congregation—There was at Kadesh a fountain, En-Mishpat
(
6. Moses and Aaron went from the presence of the assembly—Here is a fresh ebullition of the untamed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highly excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore the direction and aid of God.
8. Take the rod—which had been deposited
in the tabernacle (
10. [Moses] said unto them, Hear now, ye
rebels; must we fetch you water out of this rock?—The conduct
of the great leader on this occasion was hasty and passionate (
11. the congregation drank, and their
beasts—Physically the water afforded the same kind of needful
refreshment to both. But from a religious point of view, this, which
was only a common element to the cattle, was a sacrament to the people
(
12. The Lord spake unto Moses and Aaron, Because
ye believed me not, &c.—The act of Moses in smiting twice
betrayed a doubt, not of the power, but of the will of God to gratify
such a rebellious people, and his exclamation seems to have emanated
from a spirit of incredulity akin to Sarai's (
13. This is the water of Meribah—The
word "Kadesh" is added to it [
14-16. Moses sent messengers … to the king of Edom—The encampment at Kadesh was on the confines of the Edomite territory, through which the Israelites would have had an easy passage across the Arabah by Wady-el-Ghuweir, so that they could have continued their course around Moab, and approached Palestine from the east [Roberts]. The Edomites, being the descendants of Esau and tracing their line of descent from Abraham as their common stock, were recognized by the Israelites as brethren, and a very brotherly message was sent to them.
17. we will go by the king's highway—probably Wady-el-Ghuweir [Roberts], through which ran one of the great lines of road, constructed for commercial caravans, as well as for the progress of armies. The engineering necessary for carrying them over marshes or mountains, and the care requisite for protecting them from the shifting sands, led to their being under the special care of the state. Hence the expression, "the king's highway," which is of great antiquity.
19. if I and my cattle drink of thy water, then I will pay for it—From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is universal; and the jealousy of the natives, in guarding the collected treasures of rain, is often so great that water cannot be procured for money.
21. Edom refused to give Israel passage through
his border, &c.—A churlish refusal obliged them to take
another route. (See on
22. the children of Israel … came unto mount
Hor—now Gebel Haroun, the most striking and lofty elevation
in the Seir range, called emphatically "the mount" [
24-28. Aaron shall be gathered unto his people—In accordance with his recent doom, he, attired in the high priest's costume, was commanded to ascend that mountain and die. But although the time of his death was hastened by the divine displeasure as a punishment for his sins, the manner of his death was arranged in tenderness of love, and to do him honor at the close of his earthly service. His ascent of the mount was to afford him a last look of the camp and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff.
26. strip Aaron of his garments—that is,
his pontifical robes, in token of his resignation. (See
put them on his son—as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp.
28. Aaron died there in the top of the
mount—(See on
29. When all the congregation saw that Aaron was
dead—Moses and Eleazar were the sole witnesses of his
departure (
they mourned for Aaron thirty days—the
usual period of public and solemn mourning. (See on
CHAPTER 21
1. King Arad the Canaanite—rather, "the Canaanite king of Arad"—an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot.
heard tell that Israel came by the way of the spies—in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [Kennicott].
he fought against Israel, and took some of them
prisoners—This discomfiture was permitted to teach them to
expect the conquest of Canaan not from their own wisdom and valor, but
solely from the favor and help of God (
2, 3. Israel vowed a vow unto the
Lord—Made to feel their own weakness, they implored the aid
of Heaven, and, in anticipation of it, devoted the cities of
this king to future destruction. The nature and consequence of such
anathemas are described (
4. they journeyed from mount Hor—On
being refused the passage requested, they returned through the Arabah,
"the way of the Red Sea," to Elath, at the head of the eastern gulf of
the Red Sea, and thence passed up through the mountains to the eastern
desert, so as to make the circuit of the land of Edom (
the soul of the people was much discouraged because of the way—Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties—all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.
5. our soul loatheth this light
bread—that is, bread without substance or nutritious quality.
The refutation of this calumny appears in the fact, that on the
strength of this food they performed for forty years so many and
toilsome journeys. But they had been indulging a hope of the better and
more varied fare enjoyed by a settled people; and disappointment,
always the more bitter as the hope of enjoyment seems near, drove them
to speak against God and against Moses (
6. The Lord sent fiery serpents among the people—That part of the desert where the Israelites now were—near the head of the gulf of Akaba—is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.
7-9. the people came to Moses, and said, We have
sinned—The severity of the scourge and the appalling extent
of mortality brought them to a sense of sin, and through the
intercessions of Moses, which they implored, they were miraculously
healed. He was directed to make the figure of a serpent in brass, to be
elevated on a pole or standard, that it might be seen at the
extremities of the camp and that every bitten Israelite who looked to
it might be healed. This peculiar method of cure was designed, in the
first instance, to show that it was the efficacy of God's power and
grace, not the effect of nature or art, and also that it might be a
type of the power of faith in Christ to heal all who look to Him
because of their sins (
10. the children of Israel set forward—along the eastern frontier of the Edomites, encamping in various stations.
12. pitched in the valley—literally, the
"woody brook-valley" of Zared (
13. pitched on the other side of Arnon—now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.
14. book of the wars of the Lord—A fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon.
15. Ar—the capital of Moab.
16. from thence they went to Beer—that
is, a "well." The name was probably given to it afterwards [see
17, 18. Then Israel sang—This beautiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official rods only, and not spades, it seems probable that this well was concealed by the brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God.
21-23. Israel sent messengers unto Sihon—The rejection of their respectful and pacific message was resented—Sihon was discomfited in battle—and Israel obtained by right of conquest the whole of the Amorite dominions.
24. from Arnon unto Jabbok—now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.
for the border of … Ammon was strong—a reason stated for Sihon not being able to push his invasion further.
25. Israel dwelt in all the cities—after
exterminating the inhabitants who had been previously doomed (
26. Heshbon—(
27-30. Wherefore they that speak in
proverbs—Here is given an extract from an Amorite song
exultingly anticipating an extension of their conquests to Arnon. The
quotation from the poem of the Amorite bard ends at
29. people of Chemosh—the name of the
Moabite idol (
he—that is, their god, hath surrendered his worshippers to the victorious arms of Sihon.
33. they turned and went up by the way of Bashan—a name given to that district from the richness of the soil—now Batanea or El-Bottein—a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.
Og—a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.
34, 35. The Lord said unto Moses, Fear him
not—a necessary encouragement, for Og's gigantic stature
(
CHAPTER 22
1. Israel … pitched in the plains of Moab—so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.
2. Balak—that is, "empty." Terrified
(
4. elders of Midian—called kings (
5. He sent messengers therefore unto
Balaam—that is, "lord" or "devourer" of people, a famous
soothsayer (
son of Beor—or, in the Chaldee form, Bosor—that is, "destruction."
Pethor—a city of Mesopotamia, situated on the Euphrates.
6. Come … curse me this people—Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.
7. the elders of Moab and … of Midian departed with the rewards of divination—like the fee of a fortune teller, and being a royal present, it would be something handsome.
8-14. Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.—God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions [Hengstenberg].
13-15. the Lord refuseth to give me leave to go
with you—This answer has an appearance of being good,
but it studiously concealed the reason of the divine prohibition [
19, 20. tarry ye also here this night, that I may
know what the Lord will say unto me more—The divine will, as
formerly declared, not being according to his desires, he hoped by a
second request to bend it, as he had already bent his own conscience,
to his ruling passions of pride and covetousness. The permission
granted to Balaam is in accordance with the ordinary procedure of
Providence. God often gives up men to follow the impulse of their own
lusts; but there is no approval in thus leaving them to act at the
prompting of their own wicked hearts (
21. Balaam … saddled his ass—probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak.
22. God's anger was kindled because he
went—The displeasure arose partly from his neglecting the
condition on which leave was granted him—namely, to wait till the
princes of Moab "came to call him" [
24. the angel of the Lord stood in a path of the vineyards—The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.
28. the Lord opened the mouth of the
ass—to utter, like a parrot, articulate sounds, without
understanding them. That this was a visionary scene is a notion which
seems inadmissible, because of the improbability of a vision being
described as an actual occurrence in the middle of a plain history.
Besides, the opening of the ass's mouth must have been an external act,
and that, with the manifest tenor of Peter's language, strongly favors
the literal view [
34, 35. I have sinned … if it displease
thee, I will get me back again—Notwithstanding this
confession, he evinced no spirit of penitence, as he speaks of
desisting only from the outward act. The words "go with the men" was a
mere withdrawal of further restraint, but the terms in which leave was
given are more absolute and peremptory than those in
36, 37. when Balak heard that Balaam was come, he went out to meet him—Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.
38. the word that God putteth in my mouth, that shall I speak—This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.
39. Kirjath-huzoth—that is, "a city of streets."
40. Balak offered oxen and sheep—made preparations for a grand entertainment to Balaam and the princes of Midian.
41. high places of Baal—eminences
consecrated to the worship of Baal-peor (see on
CHAPTER 23
1. Balaam said unto Balak, Build me here seven
altars—Balak, being a heathen, would naturally suppose these
altars were erected in honor of Baal, the patron deity of his country.
It is evident, from
3. Stand by thy burnt offering—as one in expectation of an important favor.
peradventure the Lord will come to meet me: and whatsoever he showeth me—that is, makes known to me by word or sign.
he went to an high place—apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.
4-6. God met Balaam—not in compliance
with his incantations, but to frustrate his wicked designs and compel
him, contrary to his desires and interests, to pronounce the following
benediction [
7. took up his parable—that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.
brought me from Aram—This word joined
with "the mountains of the East," denotes the upper portion of
Mesopotamia, lying on the east of Moab. The East enjoyed an infamous
notoriety for magicians and soothsayers (
8. How shall I curse, whom God hath not cursed?—A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.
9. from the top—literally, "a bare
place" on the rocks, to which Balak had taken him, for it was deemed
necessary to see the people who were to be devoted to destruction. But
that commanding prospect could contribute nothing to the accomplishment
of the king's object, for the destiny of Israel was to be a distinct,
peculiar people, separated from the rest of the nations in government,
religion, customs, and divine protection (
10. Who can count the dust of Jacob?—an
Oriental hyperbole for a very populous nation, as Jacob's posterity was
promised to be (
the number of the fourth part of Israel—that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.
Let me die the death of the righteous—Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
13-15. Come, … with me unto another place, from whence thou mayest see them—Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.
14. he brought him into the field of Zophim … top of Pisgah—a flat surface on the summit of the mountain range, which was cultivated land. Others render it "the field of sentinels," an eminence where some of Balak's guards were posted to give signals [Calmet].
18, 19. Rise up—As Balak was already
standing (
21. He hath not beheld iniquity in Jacob—Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them.
the Lord his God is with him—has a favor for them.
and the shout of a king is among them—such joyful acclamations as of a people rejoicing in the presence of a victorious prince.
22. he hath as it were the strength of an
unicorn—Israel is not as they were at the Exodus, a horde of
poor, feeble, spiritless people, but powerful and invincible as a
reem—that is, a rhinoceros (
23. Surely there is no enchantment against Jacob—No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.
26. All that the Lord speaketh, that I must do—a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.
28. Balak brought Balaam unto the top of
Peor—or, Beth-peor (
that looketh toward Jeshimon—the desert tract in the south of Palestine, on both sides of the Dead Sea.
CHAPTER 24
1. to seek for—that is, to use
enchantments. His experience on the two former occasions [
2. he saw Israel abiding in his tents according to
their tribes—that is, in the orderly distribution of the camp
(
the spirit of God came upon him—Before
the regular ministry of the prophets was instituted, God made use of
various persons as the instruments through whom He revealed His will,
and Balaam was one of these (
3. the man whose eyes are open—that is,
a seer (
5-7. How goodly are thy tents, … O Israel!—a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.
6. As the valleys—Hebrew, "brooks," the watercourses of the mountains.
lign aloes—an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.
7. his king shall be higher than Agag—The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings.
10-14. Balak's anger was kindled against Balaam,
and he smote his hands together—The "smiting of the hands
together" is, among Oriental people, an indication of the most violent
rage (see
15. he took his parable—or prophecy, uttered in a poetical style.
17. I shall see him—rather, "I do see"
or "I have seen him"—a prophetic sight, like that of Abraham
(
him—that is, Israel.
there shall come a Star out of Jacob, and a
Sceptre shall rise out of Israel—This imagery, in the
hieroglyphic language of the East, denotes some eminent
ruler—primarily David; but secondarily and pre-eminently, the
Messiah (see on
corners—border, often used for a whole
country (
children of Sheth—some prince of Moab; or, according to some, "the children of the East."
18. Edom shall be a possession—This
prophecy was accomplished by David (
Seir—seen in the south, and poetically
used for Edom. The double conquest of Moab and Edom is alluded to
(
19. Out of Jacob shall come he that shall have dominion—David, and particularly Christ.
that remaineth of the city—those who
flee from the field to fortified places (
20. Amalek … his latter end shall be that he
perish for ever—Their territory was seen at the remote
extremity of the desert. (See on
21. Kenites … nest in a
rock—Though securely established among the clefts in the high
rocks of En-gedi towards the west, they should be gradually reduced by
a succession of enemies till the Assyrian invader carried them into
captivity (
23. who shall live when God doeth this!—Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.
24. Chittim—the countries lying on the
Mediterranean, particularly Greece and Italy (
Eber—the posterity of the Hebrews
(
he also shall perish—that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.
25. Balaam rose up, and went … to his
place—Mesopotamia, to which, however, he did not return. (See
on
CHAPTER 25
1. Israel abode in Shittim—a verdant
meadow, so called from a grove of acacia trees which lined the eastern
side of the Jordan. (See
3. Israel joined himself unto Baal-peor—Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness.
4. The Lord said unto Moses, Take all the heads of the people, and hang them up—Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage—the subordinate officers, rulers of tens or hundreds.
before the Lord—for vindicating the honor of the true God.
against the sun—that is, as a mark of
public ignominy; but they were to be removed towards sunset (
5. judges of Israel—the seventy elders,
who were commanded not only to superintend the execution within their
respective jurisdictions, but to inflict the punishment with their own
hands. (See on
6, 7. behold, one of the children of Israel … brought … a Midianitish woman—This flagitious act most probably occurred about the time when the order was given and before its execution.
who were weeping before the door of the tabernacle—Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.
8. the plague—some sudden and widespread mortality.
9. those that died in the plague were twenty and
four thousand—Only twenty-three thousand perished (
11-13. Phinehas … hath turned my wrath away—This assurance was a signal mark of honor that the stain of blood, instead of defiling, confirmed him in office and that his posterity should continue as long as the national existence of Israel.
14. Zimri, … a prince … among the Simeonites—The slaughter of a man of such high rank is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his blood.
17. Vex the Midianites, and smite
them—They seem to have been the most guilty parties. (Compare
18. they vex you with their wiles—Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption.
their sister—their countrywoman.
CHAPTER 26
1. after the plague—That terrible
visitation had swept away the remnant of the old generation, to whom
God sware in His wrath that they should not enter Canaan (
2. Take the sum of all the congregation—The design of this new census, after a lapse of thirty-eight years, was primarily to establish the vast multiplication of the posterity of Abraham in spite of the severe judgments inflicted upon them; secondarily, it was to preserve the distinction of families and to make arrangements, preparatory to an entrance into the promised land, for the distribution of the country according to the relative population of the tribes.
7. These are the families of the
Reubenites—the principal households, which were subdivided
into numerous smaller families. Reuben had suffered great diminution by
Korah's conspiracy and other outbreaks [
10. the earth opened her mouth, and swallowed them
up together with Korah—rather, "the things of Korah." (See on
11. Notwithstanding the children of Korah died
not—Either they were not parties to their father's crime, or
they withdrew from it by timely repentance. His descendants became
famous in the time of David, and are often mentioned in the Psalms
[
12. The sons of Simeon—It is supposed that this tribe had been pre-eminent in the guilt of Baal-peor and had consequently been greatly reduced in numbers.
Thus God's justice and holiness, as well as His truth and faithfulness, were strikingly displayed: His justice and holiness in the sweeping judgments that reduced the ranks of some tribes; and His truth and faithfulness in the extraordinary increase of others so that the posterity of Israel continued a numerous people.
53. the land shall be divided according to the number of names—The portion of each tribe was to be greater or less, according to its populousness.
54. To many thou shalt give the more inheritance—that is, to the more numerous tribes a larger allotment shall be granted.
according to those that were numbered—the number of persons twenty years old at the time of the census being made, without taking into account either the increase of those who might have attained that age, when the land should be actually distributed, or the diminution from that amount, occasioned during the war of invasion.
55. the land shall be divided by lot—The
appeal to the lot did not place the matter beyond the control of God;
for it is at His disposal (
58. families of the Levites—The census
of this tribe was taken separately, and on a different principle from
the rest. (See
62. twenty and three thousand—so that
there was an increase of a thousand (
males from a month old and upward—(See
on
64. among these there was not a man … numbered … in the wilderness of Sinai—The statement in this verse must not be considered absolute. For, besides Caleb and Joshua, there were alive at this time Eleazar and Ithamar, and in all probability a considerable number of Levites, who had no participation in the popular defections in the wilderness. The tribe of Levi, having neither sent a spy into Canaan, nor being included in the enumeration at Sinai, must be regarded as not coming within the range of the fatal sentence; and therefore it would exhibit a spectacle not to be witnessed in the other tribes of many in their ranks above sixty years of age.
| Tribes | Chap. 1 | Chap. 26 | Increase | Decrease |
| Reuben | 46,500 | 43,730 | — | 2,770 |
| Simeon | 59,300 | 22,200 | — | 37,100 |
| Gad | 45,650 | 40,500 | — | 5,150 |
| Judah | 74,600 | 76,500 | 1,900 | — |
| Issachar | 54,400 | 64,300 | 9,900 | — |
| Zebulun | 57,400 | 60,500 | 3,100 | — |
| Ephraim | 40,500 | 32,500 | — | 8,000 |
| Manasseh | 32,200 | 52,700 | 20,500 | — |
| Benjamin | 35,400 | 45,600 | 10,200 | — |
| Dan | 62,700 | 64,400 | 1,700 | — |
| Asher | 41,500 | 53,400 | 11,900 | — |
| Naphtali | 53,400 | 45,400 | — | 8,000 |
| Total | 603,550 | 601,730 | 59,200 | 61,020 |
| Total decrease | 1,820 | |||
CHAPTER 27
3. Our father died in the wilderness, and he was not … in the company of … Korah—This declaration might be necessary because his death might have occurred about the time of that rebellion; and especially because, as the children of these conspirators were involved along with their fathers in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their lives or their inheritance.
died in his own sin—that is, by the common law of mortality to which men, through sin, are subject.
4. Give unto us a possession among the brethren of
our father—Those young women perceived that the males only in
families had been registered in the census. Because there were none in
their household, their family was omitted. So they made known their
grievance to Moses, and the authorities conjoined with him in
administering justice. The case was important; and as the peculiarity
of daughters being the sole members of a family would be no infrequent
or uncommon occurrence, the law of inheritance, under divine authority,
was extended not only to meet all similar cases, but other cases
also—such as when there were no children left by the proprietor,
and no brothers to succeed him. A distribution of the promised land was
about to be made; and it is interesting to know the legal provision
made in these comparatively rare cases for preserving a patrimony from
being alienated to another tribe. (See on
12. The Lord said unto Moses, Get thee up into
this mount Abarim, and see the land—Although the Israelites
were now on the confines of the promised land, Moses was not privileged
to cross the Jordan, but died on one of the Moabitic range of
mountains, to which the general name of Abarim was given (
16. God of the spirits of all flesh, set a man over the congregation—The request was most suitably made to God in this character, as the Author of all the intellectual gifts and moral graces with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations.
18. Take thee Joshua … a man in whom is the
spirit, and lay thine hand upon him—A strong testimony is
here borne to the personality of the divine Spirit—the imposition
of hands was an ancient ceremony. (See
20, 21. Thou shalt put some of thine honour upon him—In the whole history of Israel there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. But Joshua was honored and qualified in an eminent degree, through the special service of the high priest, who asked counsel for him after the judgment of Urim before the Lord.
CHAPTER 28
2. Command the children of Israel, and say unto them—The repetition of several laws formerly enacted, which is made in this chapter, was seasonable and necessary, not only on account of their importance and the frequent neglect of them, but because a new generation had sprung up since their first institution and because the Israelites were about to be settled in the land where those ordinances were to be observed.
My offering, and my bread—used generally for the appointed offerings, and the import of the prescription is to enforce regularity and care in their observance.
9, 10. This is the burnt offering of every sabbath—There is no previous mention of a Sabbath burnt offering, which was additional to the daily sacrifices.
11-15. And in the beginnings of your months ye
shall offer a burnt offering unto the Lord—These were held as
sacred festivals; and though not possessing the character of solemn
feasts, they were distinguished by the blowing of trumpets over the
sacrifices (
16-25. in the fourteenth day of the first month is
the passover—The law for that great annual festival is given
(
26, 27. in the day of the first-fruits …
offer the burnt offering—A new sacrifice is here ordered for
the celebration of this festival, in addition to the other offering,
which was to accompany the first-fruits (
CHAPTER 29
1. in the seventh month—of the
ecclesiastical year, but the first month of the civil year,
corresponding to our September. It was, in fact, the New Year's Day,
which had been celebrated among the Hebrews and other contemporary
nations with great festivity and joy and ushered in by a flourish of
trumpets. This ordinance was designed to give a religious character to
the occasion by associating it with some solemn observances. (Compare
it is a day of blowing the trumpets unto
you—This made it a solemn preparation for the sacred
feasts—a greater number of which were held during this month than
at any other season of the year. Although the institution of this feast
was described before, there is more particularity here as to what the
burnt offering should consist of; and, in addition to it, a sin
offering is prescribed. The special offerings, appointed for certain
days, were not to interfere with the offerings usually requisite on
these days, for in
7-11. ye shall have on the tenth day of this
seventh month an holy convocation—This was the great day of
atonement. Its institution, together with the observance to which that
day was devoted, was described (
12-34. on the fifteenth day—was to be
held the feast of booths or tabernacles. (See
18. after the manner—according to the
ritual order appointed by divine authority—that for meat
offerings (
35-40. On the eighth day ye shall have a solemn
assembly—The feast of tabernacles was brought to a close on
the eighth day, which was the great day (
39. These things ye shall do unto the Lord in your set feasts—From the statements made in this and the preceding chapter, it appears that the yearly offerings made to the altar at the public expense, without taking into account a vast number of voluntary vow and trespass offerings, were calculated at the following amount:—goats, fifteen; kids, twenty-one; rams, seventy-two; bullocks, one hundred thirty-two; lambs, 1,101; sum-total of animals sacrificed at public cost, 1,241. This, of course, is exclusive of the prodigious addition of lambs slain at the passover, which in later times, according to Josephus, amounted in a single year to the immense number of 255,600.
CHAPTER 30
1. This is the thing which the Lord hath
commanded—The subject of this chapter relates to vowing,
which seems to have been an ancient usage, allowed by the law to
remain, and by which some people declared their intention of offering
some gift on the altar or abstaining from particular articles of meat
or drink, of observing a private fast, or doing something to the honor
or in the service of God, over and above what was authoritatively
required. In
2. If a man vow a vow unto the Lord—A mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty—all the more because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to God.
he shall not break his word—literally,
"profane his word"—render it vain and contemptible (
3. If a woman also vow a vow unto the Lord, and
bind herself by a bond, being in her father's house in her
youth—Girls only are specified; but minors of the other sex,
who resided under the parental roof, were included, according to Jewish
writers, who also consider the name "father" as comprehending all
guardians of youth. We are also told that the age at which young people
were deemed capable of vowing was thirteen for boys and twelve for
girls. The judgment of a father or guardian on the vow of any under his
charge might be given either by an expressed approval or by silence,
which was to be construed as approval. But in the case of a husband
who, after silence from day to day, should ultimately disapprove or
hinder his wife's vow, the sin of non-performance was to be imputed to
him and not to her [
9. every vow of a widow—In the case of a
married woman, who, in the event of a separation from her husband, or
of his death, returned, as was not uncommon, to her father's house, a
doubt might have been entertained whether she was not, as before,
subject to paternal jurisdiction and obliged to act with the paternal
consent. The law ordained that the vow was binding if it had been made
in her husband's lifetime, and he, on being made aware of it, had not
interposed his veto [
CHAPTER 31
1, 2. the Lord spake unto Moses, Avenge the
children of Israel of the Midianites—a semi-nomad people,
descended from Abraham and Keturah, occupying a tract of country east
and southeast of Moab, which lay on the eastern coast of the Dead Sea.
They seem to have been the principal instigators of the infamous scheme
of seduction, planned to entrap the Israelites into the double crime of
idolatry and licentiousness [
3. Arm some of yourselves—This order was
issued but a short time before the death of Moses. The announcement to
him of that approaching event [
5. there were delivered—that is, drafted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, this was a small quota to furnish. But the design was to exercise their faith and animate them to the approaching invasion of Canaan.
6. Moses sent … Eleazar the priest, to the
war—Although it is not expressly mentioned, it is highly
probable that Joshua was the general who conducted this war. The
presence of the priest, who was always with the army (
holy instruments—As neither the ark
nor the Urim and Thummim were carried to the battlefield till a later
period in the history of Israel, the "holy instruments" must mean the
"trumpets" (
7. they slew all the males—This was in
accordance with a divine order in all such cases (
8. the kings of Midian—so called,
because each was possessed of absolute power within his own city or
district; called also dukes or princes of Sihon (
Zur—father of Cozbi (
Balaam also … they slew with the
sword—This unprincipled man, on his dismissal from Balak, set
out for his home in Mesopotamia (
13. Moses, and Eleazar the priest, … went forth to meet them without the camp—partly as a token of respect and congratulation on their victory, partly to see how they had executed the Lord's commands, and partly to prevent the defilement of the camp by the entrance of warriors stained with blood.
14-18. And Moses was wroth with the officers of
the host—The displeasure of the great leader, though it
appears the ebullition of a fierce and sanguinary temper, arose in
reality from a pious and enlightened regard to the best interests of
Israel. No order had been given for the slaughter of the women, and in
ancient war they were commonly reserved for slaves. By their antecedent
conduct, however, the Midianitish women had forfeited all claims to
mild or merciful treatment; and the sacred character, the avowed object
of the war (
19-24. abide without the camp seven days:
whosoever hath killed any person … purify both yourselves and
your captives—Though the Israelites had taken the field in
obedience to the command of God, they had become defiled by contact
with the dead. A process of purification was to be undergone, as the
law required (
25-39. Take the sum of the prey that was
taken—that is, of the captives and cattle, which, having been
first lumped together according to ancient usage (
32-47. the booty, being the rest of the prey which
the men of war had caught—Some of the captives having been
killed (
| Prey | Total Amount |
Half to Soldiers |
Deducted to God |
Half to Congregation |
Deducted to Levites |
| Sheep | 675,000 | 337,500 | 675 | 337,500 | 6,750 |
| Beeves | 72,000 | 36,000 | 72 | 36,000 | 720 |
| Asses | 61,000 | 30,500 | 61 | 30,500 | 610 |
| Persons | 32,000 | 16,000 | 32 | 16,000 | 320 |
48-54. officers … said … there lacketh
not one man of us—A victory so signal, and the glory of which
was untarnished by the loss of a single Israelitish soldier, was an
astonishing miracle. So clearly betokening the direct interposition of
Heaven, it might well awaken the liveliest feelings of grateful
acknowledgment to God (
CHAPTER 32
1-5. the land of Jazer, and the land of Gilead—A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for its rich and extensive pastures, and it is still the favorite resort of the Bedouin shepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the trans-jordanic region, so well suited to the habits of a pastoral people, might be assigned to them.
6-19. Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here—Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they ought to have been more explicit at first.
16. they came near—The narrative gives a picturesque description of this scene. The suppliants had shrunk back, dreading from the undisguised emotions of their leader that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became emboldened to approach him with assurances of their goodwill.
We will build sheepfolds here for our cattle, and cities for our little ones—that is, rebuild, repair. It would have been impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those cities of the Amorites were not absolutely demolished, and they probably consisted only of mud-built, or dry-stone walls.
17. and our little ones shall dwell in the fenced
cities because of the inhabitants of the land—There was good
policy in leaving a sufficient force to protect the conquered region
lest the enemy should attempt reprisals; and as only forty thousand of
the Reubenites and the Gadites, and a half of Manasseh, passed over the
Jordan (
We ourselves will go ready armed—that
is, all of us in a collective body, or as many as may be deemed
necessary, while the rest of our number shall remain at home to provide
for the sustenance and secure the protection of our families and
flocks. (See on
20-33. Moses said unto them, If ye will do this thing—with sincerity and zeal.
go before the Lord to war—The phrase
was used in allusion to the order of march in which the tribes of
Reuben and Gad immediately preceded the ark (see on
28-32. concerning them Moses commanded—The arrangement itself, as well as the express terms on which he assented to it, was announced by the leader to the public authorities. The pastoral country the two tribes had desired was to be granted them on condition that they would lend their aid to their brethren in the approaching invasion of Canaan. If they refused or failed to perform their promise, those possessions should be forfeited, and they themselves compelled to go across the Jordan and fight for a settlement like the rest of their brethren.
33. half the tribe of Manasseh—It is
nowhere explained in the record how they were incorporated with the two
tribes, or what broke this great tribe into two parts, of which one was
left to follow the fortunes of its brethren in the settled life of the
western hills, while the other was allowed to wander as a nomadic tribe
over the pasture lands of Gilead and Bashan. They are not mentioned as
accompanying Reuben and Gad in their application to Moses [
34-36. And the children of Gad
built—(See on
Dibon—identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb).
Ataroth (Hebrew, "crowns")—There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified.
Aroer—now Arair, standing on a precipice on the north bank of the Arnon.
35-38. Atroth, Shophan, and Jaazer,
&c.—Jaazer, near a famed fountain, Ain Hazier, the waters of
which flow into Wady Schaib, about fifteen miles from Hesbon.
Beth-nimrah, now Nimrin; Heshbon, now Hesban; Elealeh (Hebrew,
"the high"), now Elaal; Kirjathaim (Hebrew, "the double city");
Nebo, now Neba, near the mountain of that name; Baal-meon, now Myoun,
in ruins, where was a temple of Baal (
38. (their names being changed)—either
because it was the general custom of conquerors to do so; or, rather,
because from the prohibition to mention the names of other gods
(
39. Gilead—now Jelud.
41. Havoth-jair—that is,
"tent-villages." Jair, who captured them, was a descendant of Manasseh
on his mother's side (
42. Nobah—also a distinguished person connected with the eastern branch of the tribe of Manasseh.
CHAPTER 33
1. These are the journeys of the children of Israel—This chapter may be said to form the winding up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai with the detailed accounts of the events narrated in the Book of Exodus and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys—those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab.
went forth … with their armies—that is, a vast multitude marshalled in separate companies, but regular order.
2. Moses wrote their goings out according to their journeys by the commandment of the Lord—The wisdom of this divine order is seen in the importance of the end to which it was subservient—namely, partly to establish the truth of the history, partly to preserve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan.
3. Rameses—generally identified with
Heroopoils, now the modern Abu-Keisheid (see on
4. upon their gods—used either according to Scripture phraseology to denote their rulers (the first-born of the king and his princes) or the idolatrous objects of Egyptian worship.
5. pitched in Succoth—that is, "booths"—a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [Calmet].
6. Etham—edge, or border of all that part of Arabia-Petræa which lay contiguous to Egypt and was known by the general name of Shur.
7. Pi-hahiroth, Baal-zephon …
Migdol—(See on
8. Marah—thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.
9. Elim—supposed to be Wady Ghurundel
(see on
10. encamped by the Red Sea—The road
from Wady Ghurundel leads into the interior, in consequence of a high
continuous ridge which excludes all view of the sea. At the mouth of
Wady-et-Tayibeh, after about three days' march, it opens again on a
plain along the margin of the Red Sea. The minute accuracy of the
Scripture narrative, in corresponding so exactly with the geographical
features of this region, is remarkably shown in describing the
Israelites as proceeding by the only practicable route that could be
taken. This plain, where they encamped, was the Desert of Sin (see on
12-14. Dophkah … Alush …
Rephidim—These three stations, in the great valleys of El
Sheikh and Feiran, would be equivalent to four days' journey for such a
host. Rephidim (
15. wilderness of Sinai—the Wady Er-Raheh.
16-37. Kibroth-Hattaavah ("the graves of
lust," see on
18. Rithmah ("the place of the broom")—a station possibly in some wady extending westward of the Ghor.
19. Rimmon-parez, or Rimmon—a city of
Judah and Simeon (
50-53. ye shall drive out all the inhabitants of
the land from before you—not, however, by expulsion, but
extermination (
and destroy all their
pictures—obelisks for idolatrous worship (see on
and destroy all their molten images, and quite pluck down all their high places—by metonymy for all their groves and altars, and materials of worship on the tops of hills.
54. ye shall divide the land by lot—The
particular locality of each tribe was to be determined in this manner
while a line was to be used in measuring the proportion (
55. But if ye will not drive out the inhabitants of the land from before you—No associations were to be formed with the inhabitants; otherwise, "if ye let remain, they will be pricks in your eyes, and thorns in your sides"—that is, they would prove troublesome and dangerous neighbors, enticing to idolatry, and consequently depriving you of the divine favor and blessing. The neglect of the counsel against union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature; otherwise it will be ruinous to our present peace and future salvation.
CHAPTER 34
2. this is the … land of Canaan—The details given in this chapter mark the general boundary of the inheritance of Israel west of the Jordan. The Israelites never actually possessed all the territory comprised within these boundaries, even when it was most extended by the conquests of David and Solomon.
3-5. your south quarter—The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as follows: The southwest angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim ("scorpions"), thought to be the high and difficult Pass of Safeh, which crosses the stream that flows from the south into the Jordan—that is, the great valley of the Arabah, reaching from the Dead to the Red Sea.
5. river of Egypt—the ancient brook
Sihor, the Rhinocolura of the Greeks, a little to the south of
El-Arish, where this wady gently descends towards the Mediterranean
(
6. the western border—There is no uncertainty about this boundary, as it is universally allowed to be the Mediterranean, which is called "the great sea" in comparison with the small inland seas or lakes known to the Hebrews.
7-9. north border—The principal
difficulty in understanding the description here arises from what our
translators have called mount Hor. The Hebrew words, however,
Hor-ha-Hor, properly signify "the mountain of the mountain," or
"the high double mountain," which, from the situation, can mean nothing
else than the mountain Amana (
8. entrance of Hamath—The northern plain
between those mountain ranges, now the valley of Balbeck (see on
Zedad—identified as the present Sudud
(
9. Ziphron—("sweet odor").
Hazar-enan—("village of fountains"); but the places are unknown. "An imaginary line from mount Cassius, on the coast along the northern base of Lebanon to the entering into the Bekaa (Valley of Lebanon) at the Kamosa Hermel," must be regarded as the frontier that is meant [Van De Velde].
10-12. east border—This is very clearly defined. Shepham and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the Jordan. Ain is supposed to be the source of that river; and thence the eastern boundary extended along the Jordan, the sea of Chinnereth (Lake of Tiberias), the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas included those waters within the territory of the western tribes.
13-15. The two tribes and the half-tribe have received their inheritance on this side Jordan—The conquered territories of Sihon and Og, lying between the Arnon and mount Hermon, were allotted to them—that of Reuben in the most southerly part, Gad north of it, and the half Manasseh in the northernmost portion.
16-29. names of the men … which shall divide the land—This appointment by the Lord before the Jordan tended not only to animate the Israelites faith in the certainty of the conquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them being selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order in which the tribes obtained possession of the land, and according to brotherly connection.
CHAPTER 35
2. give unto the Levites of the inheritance of
their possession cities to dwell in—As the Levites were to
have no territorial domain allocated to them like the other tribes on
the conquest of Canaan, they were to be distributed throughout the land
in certain cities appropriated to their use; and these cities were to
be surrounded by extensive suburbs. There is an apparent discrepancy
between
6. there shall be six cities for refuge, which ye
shall appoint for the manslayer—The establishment of those
privileged sanctuaries among the cities of the Levites is probably
traceable to the idea, that they would be the most suitable and
impartial judges—that their presence and counsels might calm or
restrain the stormy passions of the blood avenger—and that, from
their being invested with the sacred character, they might be types of
Christ, in whom sinners find a refuge from the destroyer (see
8. the cities which ye shall give shall be of the
possession of the children of Israel—The burden of furnishing
those places for the residence and support of the Levitical order was
to fall in equitable proportions upon the different tribes (see
11. that the slayer may flee thither, which
killeth any person at unawares—The practice of Goelism, that
is, of the nearest relation of an individual who was killed being bound
to demand satisfaction from the author of his death, existed from a
very remote antiquity (
16-21. If he smite him with an instrument of iron, so that he die, &c.—Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.
22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.—Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.
29-34. these things shall be for a statute of judgment unto you throughout your generations—The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.
CHAPTER 36
1. the chief fathers of the families of the
children of Gilead—Being the tribal governors in Manasseh,
they consulted Moses on a case that affected the public honor and
interests of their tribe. It related once more to the daughters of
Zelophehad. Formerly they had applied, at their own instance, to be
recognized, for want of male heirs in their family, as entitled to
inherit their father's property [
5-12. Moses commanded the children of Israel
according to the word of the Lord—The plea appeared just and
reasonable; and, accordingly an enactment was made by which the
daughters of Zelophehad, while left to the free choice of their
husbands, were restricted to marry not only within their own tribe, but
within the family of their father's tribe—that is, one of
their cousins. This restriction, however, was imposed only on those who
were heiresses. The law was not applicable to daughters in different
circumstances (
13. These are the commandments and the judgments, which the Lord commanded by the hand of Moses unto the children of Israel in the plains of Moab—The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura—a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [Burckhardt]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree.
THE FIFTH BOOK OF MOSES, CALLED
DEUTERONOMY.
Commentary by Robert Jamieson
CHAPTER 1
1. These be the words which Moses spake unto all Israel—The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched
on this side Jordan—or, as the Hebrew word may be rendered "on the bank of the Jordan."
in the wilderness, in the plain—the
Arabah, a desert plain, or steppe, extended the whole way from the Red
Sea north to the Sea of Tiberias. While the high tablelands of Moab
were "cultivated fields," the Jordan valley, at the foot of the
mountains where Israel was encamped, was a part of the great desert
plain, little more inviting than the desert of Arabia. The locale is
indicated by the names of the most prominent places around it. Some of
these places are unknown to us. The Hebrew word, Suph,
"red" (for "sea," which our translators have inserted, is not in the
original, and Moses was now farther from the Red Sea than ever),
probably meant a place noted for its reeds (
Tophel—identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.
Hazeroth—is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."
2. There are eleven days' journey from Horeb—Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles—on camels, at the rate of three miles an hour, thirty miles—and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.
mount Seir—the mountainous country of Edom.
3-8. in the fortieth year … Moses spake unto the children of Israel, &c.—This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
4. Ashtaroth—the royal residence of Og, so called from Astarte ("the moon"), the tutelary goddess of the Syrians. Og was slain at
Edrei—now Edhra, the ruins of which are fourteen miles in circumference [Burckhardt]; its general breadth is about two leagues.
5. On this side Jordan, in the land of Moab, began Moses to declare this law—that is, explain this law. He follows the same method here that he elsewhere observes; namely, that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness—then he rehearses the law and its various precepts.
6. The Lord our God spake unto us in Horeb,
saying, Ye have dwelt long enough in this mount—Horeb was the
general name of a mountainous district; literally, "the parched" or
"burnt region," whereas Sinai was the name appropriated to a particular
peak [see on
7. the mount of the Amorites—the hilly tract lying next to Kadesh-barnea in the south of Canaan.
to the land of the Canaanites, and unto Lebanon—that is, Phœnicia, the country of Sidon, and the coast of the Mediterranean—from the Philistines to Lebanon. The name "Canaanite" is often used synonymously with that of "Phœnician."
8. I have set the land before
you—literally, "before your faces"—it is accessible;
there is no impediment to your occupation. The order of the journey as
indicated by the places mentioned would have led to a course of
invasion, the opposite of what was eventually followed; namely, from
the seacoast eastward—instead of from the Jordan westward (see on
9-18. I spake unto you at that time, saying, I am
not able to bear you myself alone—a little before their
arrival in Horeb. Moses addresses that new generation as the
representatives of their fathers, in whose sight and hearing all the
transactions he recounts took place. A reference is here made to the
suggestion of Jethro (
10. ye are this day as the stars of heaven for
multitude—This was neither an Oriental hyperbole nor a mere
empty boast. Abraham was told (
19-21. we went through all that great and terrible wilderness—of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.
22-33. ye came … and said, We will send men
before us, and they shall search us out the land—The proposal
to despatch spies emanated from the people through unbelief; but Moses,
believing them sincere, gave his cordial assent to this measure, and
God on being consulted permitted them to follow the suggestion (see on
28. the cities are great, and walled up to heaven—an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. Catherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket.
Anakims—(See on
34-36. the Lord heard the voice of your words, and was wroth—In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.
37. Also the Lord was angry with me for your
sakes—This statement seems to indicate that it was on
this occasion Moses was condemned to share the fate of the people. But
we know that it was several years afterwards that Moses betrayed an
unhappy spirit of distrust at the waters of strife (
39. your children … who in that day had no
knowledge between good and evil—All ancient versions read
"to-day" instead of "that day"; and the sense is—"your children
who now know," or "who know not as yet good or evil." As the
children had not been partakers of the sinful outbreak, they were
spared to obtain the privilege which their unbelieving parents had
forfeited. God's ways are not as man's ways [
40-45. turn you, and take your journey into the
… Red Sea—This command they disregarded, and,
determined to force an onward passage in spite of the earnest
remonstrances of Moses, they attempted to cross the heights then
occupied by the combined forces of the Amorites and Amalekites (compare
46. So ye abode at Kadesh many days—That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.
CHAPTER 2
1. Then we turned, and took our journey into the wilderness by the way of the Red Sea—After their unsuccessful attack upon the Canaanites, the Israelites broke up their encampment at Kadesh, and journeying southward over the west desert of Tih as well as through the great valley of the Ghor and Arabah, they extended their removals as far as the gulf of Akaba.
we compassed mount Seir many days—In
these few words Moses comprised the whole of that wandering nomadic
life through which they passed during thirty-eight years, shifting from
place to place, and regulating their stations by the prospect of
pasturage and water. Within the interval they went northward a second
time to Kadesh, but being refused a passage through Edom and opposed by
the Canaanites and Amalekites, they again had no alternative but to
traverse once more the great Arabah southwards to the Red Sea, where
turning to the left and crossing the long, lofty mountain chain to the
eastward of Ezion-geber (
4. the children of Esau, which dwell in Seir … shall be afraid of you—The same people who had haughtily repelled the approach of the Israelites from the western frontier were alarmed now that they had come round upon the weak side of their country.
5-7. Meddle not with them—that is,
"which dwell in Seir" (
8-18. we passed … through the way of the plain—the Arabah or great valley, from Elath ("trees") (the Ailah of the Greeks and Romans). The site of it is marked by extensive mounds of rubbish.
Ezion-geber—now Akaba, both were
within the territory of Edom; and after making a circuit of its
southeastern boundary, the Israelites reached the border of Moab on the
southeast of the Salt Sea. They had been forbidden by divine command to
molest the Moabites in any way; and this special honor was conferred on
that people not on their own account, for they were very wicked, but in
virtue of their descent from Lot. (See on
13. Now rise up, and get you over the brook Zered—The southern border of Moab, Zered ("woody"), now Wady Ahsy, separates the modern district of Kerak from Jebal, and, indeed, forms a natural division of the country between the north and south. Ar, called in later times Rabbah, was the capital of Moab and situated twenty-five miles south of the Arnon on the banks of a small but shady stream, the Beni Hamed. It is here mentioned as representative of the country dependent on it, a rich and well-cultivated country, as appears from the numerous ruins of cities, as well as from the traces of tillage still visible on the fields.
16. all the men of war were consumed and dead from
among the people—The outbreak at Kadesh on the false report
of the spies had been the occasion of the fatal decree by which God
doomed the whole grown-up population to die in the wilderness [
19-37. when thou comest nigh over against the
children of Ammon, distress them not, nor meddle with
them—The Ammonites, being kindred to the Moabites, were, from
regard to the memory of their common ancestor, to remain undisturbed by
the Israelites. The territory of this people had been directly north
from that of Moab. It extended as far as the Jabbok, having been taken
by them from a number of small Canaanitish tribes, namely, the
Zamzummins, a bullying, presumptuous band of giants, as their name
indicates; and the Avims, the aborigines of the district extending from
Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which
they had been dispossessed by the Caphtorim (Philistines), who came out
of Caphtor (Lower Egypt) and settled in the western coast of Palestine.
The limits of the Ammonites were now compressed; but they still
possessed the mountainous region beyond the Jabbok (
24-36. Rise ye up … and pass over the river
Arnon—At its mouth, this stream is eighty-two feet wide and
four deep. It flows in a channel banked by perpendicular cliffs of
sandstone. At the date of the Israelitish migration to the east of the
Jordan, the whole of the fine country lying between the Arnon and the
Jabbok including the mountainous tract of Gilead, had been seized by
the Amorites, who, being one of the nations doomed to destruction (see
CHAPTER 3
1. we turned, and went up the way to Bashan—Bashan ("fruitful" or "flat"), now El-Bottein, lay situated to the north of Gilead and extended as far as Hermon. It was a rugged mountainous country, valuable however for its rich and luxuriant pastures.
Og the king of Bashan came out against us—Without provocation, he rushed to attack the Israelites, either disliking the presence of such dangerous neighbors, or burning to avenge the overthrow of his friends and allies.
2. The Lord said unto me, Fear him not: for I will
deliver him, and all his people, and his land, into thy
hand—Og's gigantic appearance and the formidable array of
forces he will bring to the field, need not discourage you; for,
belonging to a doomed race, he is destined to share the fate of Sihon
[
3-8. Argob was the capital of a district in Bashan of the same name, which, together with other fifty-nine cities in the same province, were conspicuous for their lofty and fortified walls. It was a war of extermination. Houses and cities were razed to the ground; all classes of people were put to the sword; and nothing was saved but the cattle, of which an immense amount fell as spoil into the hands of the conquerors. Thus, the two Amorite kings and the entire population of their dominions were extirpated. The whole country east of the Jordan—first upland downs from the torrent of the Arnon on the south to that of the Jabbok on the north; next the high mountain tract of Gilead and Bashan from the deep ravine of Jabbok—became the possession of the Israelites.
9. Hermon—now Jebel-Es-Sheick—the
majestic hill on which the long and elevated range of Anti-Lebanon
terminates. Its summit and the ridges on its sides are almost
constantly covered with snow. It is not so much one high mountain as a
whole cluster of mountain peaks, the highest in Palestine. According to
the survey taken by the English Government Engineers in 1840, they were
about 9376 feet above the sea. Being a mountain chain, it is no wonder
that it should have received different names at different points from
the different tribes which lay along the base—all of them
designating extraordinary height: Hermon, the lofty peak; "Sirion," or
in an abbreviated form "Sion" (
11. only Og king of Bashan remained of the remnant
of giants—literally, "of Rephaim." He was not the last giant,
but the only living remnant in the trans-jordanic country (
behold, his bedstead was a bedstead of iron—Although beds in the East are with the common people nothing more than a simple mattress, bedsteads are not unknown. They are in use among the great, who prefer them of iron or other metals, not only for strength and durability, but for the prevention of the troublesome insects which in warm climates commonly infest wood. Taking the cubit at half a yard, the bedstead of Og would measure thirteen and a half feet, so that as beds are usually a little larger than the persons who occupy them, the stature of the Amorite king may be estimated at about eleven or twelve feet; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for each of his foot soldiers, to impress the Indians with an idea of the extraordinary strength and stature of his men [Le Clerc]. But how did Og's bedstead come to be in Rabbath, of the children of Ammon? In answer to this question, it has been said, that Og had, on the eve of engagement, conveyed it to Rabbath for safety. Or it may be that Moses, after capturing it, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity till their capital was sacked in the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verse as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bedstead" to mean "coffin." They think that the king of Bashan having been wounded in battle, fled to Rabbath, where he died and was buried; hence the dimensions of his "coffin" are given [Dathe, Roos].
12, 13. this land, which we possessed at that time, from Aroer … gave I unto the Reubenites and to the Gadites—The whole territory occupied by Sihon was parcelled out among the pastoral tribes of Reuben and Gad. It extended from the north bank of the Arnon to the south half of mount Gilead—a small mountain ridge, now called Djelaad, about six or seven miles south of the Jabbok, and eight miles in length. The northern portion of Gilead and the rich pasture lands of Bashan—a large province, consisting, with the exception of a few bleak and rocky spots, of strong and fertile soil—was assigned to the half-tribe of Manasseh.
14. Jair the son of Manasseh took all the country
of Argob—The original inhabitants of the province north of
Bashan, comprising sixty cities (
unto this day—This remark must evidently have been introduced by Ezra, or some of the pious men who arranged and collected the books of Moses.
15. I gave Gilead unto Machir—It was
only the half of Gilead (
16. from Gilead—that is, not the mountainous region, but the town Ramoth-gilead,
even unto the river Arnon half the
valley—The word "valley" signifies a wady, either filled with
water or dry, as the Arnon is in summer, and thus the proper rendering
of the passage will be—"even to the half or middle of the river
Arnon" (compare
25. I pray thee, let me go over, and see the good
land that is beyond Jordan, that goodly mountain, and
Lebanon—The natural and very earnest wish of Moses to be
allowed to cross the Jordan was founded on the idea that the divine
threatening might be conditional and revertible. "That goodly mountain"
is supposed by Jewish writers to have pointed to the hill on which the
temple was to be built (
26. speak no more unto me of this matter—that is, My decree is unalterable.
CHAPTER 4
1. hearken, O Israel, unto the statutes and unto the judgments, which I teach you—By statutes were meant all ordinances respecting religion and the rites of divine worship; and by judgments, all enactments relative to civil matters. The two embraced the whole law of God.
2. Ye shall not add unto the word which I command
you—by the introduction of any heathen superstition or forms
of worship different from those which I have appointed (
neither shall ye diminish aught from it—by the neglect or omission of any of the observances, however trivial or irksome, which I have prescribed. The character and provisions of the ancient dispensation were adapted with divine wisdom to the instruction of that infant state of the church. But it was only a temporary economy; and although God here authorizes Moses to command that all its institutions should be honored with unfailing observance, this did not prevent Him from commissioning other prophets to alter or abrogate them when the end of that dispensation was attained.
3, 4. Your eyes have seen what the Lord did
because of Baal-peor … the Lord thy God hath destroyed them from
among you—It appears that the pestilence and the sword of
justice overtook only the guilty in that affair (
5, 6. this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes—Moses predicted that the faithful observance of the laws given them would raise their national character for intelligence and wisdom. In point of fact it did do so; for although the heathen world generally ridiculed the Hebrews for what they considered a foolish and absurd exclusiveness, some of the most eminent philosophers expressed the highest admiration of the fundamental principle in the Jewish religion—the unity of God; and their legislators borrowed some laws from the constitution of the Hebrews.
7-9. what nation is there so great—Here
he represents their privileges and their duty in such significant and
comprehensive terms, as were peculiarly calculated to arrest their
attention and engage their interest. The former, their national
advantages, are described (
10. the day that thou stoodest before the Lord … in Horeb—The delivery of the law from Sinai was an era never to be forgotten in the history of Israel. Some of those whom Moses was addressing had been present, though very young; while the rest were federally represented by their parents, who in their name and for their interest entered into the national covenant.
12. ye heard the voice of the words, but saw no similitude—Although articulate sounds were heard emanating from the mount, no form or representation of the Divine Being who spoke was seen to indicate His nature or properties according to the notions of the heathen.
15. Take … good heed … for ye saw no manner of similitude—The extreme proneness of the Israelites to idolatry, from their position in the midst of surrounding nations already abandoned to its seductions, accounts for their attention being repeatedly drawn to the fact that God did not appear on Sinai in any visible form; and an earnest caution, founded on that remarkable circumstance, is given to beware, not only of making representations of false gods, but also any fancied representation of the true God.
16-19. Lest ye corrupt yourselves, and make you a graven image—The things are here specified of which God prohibited any image or representation to be made for the purposes of worship; and, from the variety of details entered into, an idea may be formed of the extensive prevalence of idolatry in that age. In whatever way idolatry originated, whether from an intention to worship the true God through those things which seemed to afford the strongest evidences of His power, or whether a divine principle was supposed to reside in the things themselves, there was scarcely an element or object of nature but was deified. This was particularly the case with the Canaanites and Egyptians, against whose superstitious practices the caution, no doubt, was chiefly directed. The former worshipped Baal and Astarte, the latter Osiris and Isis, under the figure of a male and a female. It was in Egypt that animal-worship most prevailed, for the natives of that country deified among beasts the ox, the heifer, the sheep, and the goat, the dog, the cat, and the ape; among birds, the ibis, the hawk, and the crane; among reptiles, the crocodile, the frog, and the beetle; among fishes, all the fish of the Nile; some of these, as Osiris and Isis, were worshipped over all Egypt, the others only in particular provinces. In addition they embraced the Zabian superstition, the adoration of the Egyptians, in common with that of many other people, extending to the whole starry host. The very circumstantial details here given of the Canaanitish and Egyptian idolatry were owing to the past and prospective familiarity of the Israelites with it in all these forms.
20. But the Lord hath taken you, and brought you forth out of the iron furnace—that is, furnace for smelting iron. A furnace of this kind is round, sometimes thirty feet deep, and requiring the highest intensity of heat. Such is the tremendous image chosen to represent the bondage and affliction of the Israelites [Rosenmuller].
to be unto him a people of inheritance—His peculiar possession from age to age; and therefore for you to abandon His worship for that of idols, especially the gross and debasing system of idolatry that prevails among the Egyptians, would be the greatest folly—the blackest ingratitude.
26. I call heaven and earth to witness against
you—This solemn form of adjuration has been common in special
circumstances among all people. It is used here figuratively, or as in
other parts of Scripture where inanimate objects are called up as
witnesses (
28. there ye shall serve gods, the work of men's hands—The compulsory measures of their tyrannical conquerors would force them into idolatry, so that their choice would become their punishment.
30. in the latter days, if thou turn to the Lord
thy God—either towards the destined close of their
captivities, when they evinced a returning spirit of repentance and
faith, or in the age of Messiah, which is commonly called "the latter
days," and when the scattered tribes of Israel shall be converted to
the Gospel of Christ. The occurrence of this auspicious event will be
the most illustrious proof of the truth of the promise made in
41-43. Then Moses severed three cities on this
side Jordan—(See on
44-49. this is the law which Moses set before the children of Israel—This is a preface to the rehearsal of the law, which, with the addition of various explanatory circumstances, the following chapters contain.
46. Beth-peor—that is, "house" or "temple of Peor." It is probable that a temple of this Moabite idol stood in full view of the Hebrew camp, while Moses was urging the exclusive claims of God to their worship, and this allusion would be very significant if it were the temple where so many of the Israelites had grievously offended.
49. The springs of Pisgah—more
frequently, Ashdoth-pisgah (
CHAPTER 5
1. Hear, O Israel, the statutes and judgments—Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [Bishop Wilson].
3. The Lord made not this covenant with our fathers, but with us—The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.
4. The Lord talked with you face to face in the
mount—not in a visible and corporeal form, of which there was
no trace (
5. I stood between the Lord and you at that
time—as the messenger and interpreter of thy heavenly King,
bringing near two objects formerly removed from each other at a vast
distance, namely, God and the people (
to show you the word of the Lord—not the ten commandments—for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.
6-20. I am the Lord thy God—The word
"Lord" is expressive of authority or dominion; and God, who by natural
claim as well as by covenant relation was entitled to exercise
supremacy over His people Israel, had a sovereign right to establish
laws for their government. [See on
12. Keep the sabbath day to sanctify it, as the
Lord thy God hath commanded thee—that is, keep it in mind as
a sacred institution of former enactment and perpetual obligation. [See
on
14. that thy man-servant and thy maid-servant may
rest as well as thou—This is a different reason for the
observance of the Sabbath from what is assigned in
16. that it may go well with thee—This
clause is not in Exodus, but admitted into
21. Neither shalt thou desire thy neighbour's
wife, … house, his field—An alteration is here made in
the words (see
22. he added no more—(
23-28. And … ye came near unto
me—(See on
29. Oh, that there were such an heart in them,
that they would fear me—God can bestow such a heart, and has
promised to give it, wherever it is asked (
CHAPTER 6
1-9. Now these are the commandments, the statutes,
and the judgments, which the Lord your God commanded to teach you, that
ye might do them … whither ye go to possess it—The
grand design of all the institutions prescribed to Israel was to form a
religious people, whose national character should be distinguished by
that fear of the Lord their God which would ensure their divine
observance of His worship and their steadfast obedience to His will.
The basis of their religion was an acknowledgment of the unity of God
with the understanding and the love of God in the heart (
20-25. when thy son asketh thee in time to come, saying—The directions given for the instruction of their children form only an extension of the preceding counsels.
CHAPTER 7
1. the Hittites—This people were
descended from Heth, the second son of Canaan (
the Girgashites—supposed by some to be
the same as the Gergesenes (
the Amorites—descended from the fourth son of Canaan. They occupied, besides their conquest on the Moabite territory, extensive settlements west of the Dead Sea, in the mountains.
the Canaanites—located in Phœnicia, particularly about Tyre and Sidon, and being sprung from the oldest branch of the family of Canaan, bore his name.
the Perizzites—that is, villagers, a tribe who were dispersed throughout the country and lived in unwalled towns.
the Hivites—who dwelt about Ebal and Gerizim, extending towards Hermon. They are supposed to be the same as the Avims.
the Jebusites—resided about Jerusalem and the adjacent country.
seven nations greater and mightier than
thou—Ten were formerly mentioned (
2-6. thou shalt smite them, and utterly destroy
them; thou shalt make no covenant with them—This relentless
doom of extermination which God denounced against those tribes of
Canaan cannot be reconciled with the attributes of the divine
character, except on the assumption that their gross idolatry and
enormous wickedness left no reasonable hope of their repentance and
amendment. If they were to be swept away like the antediluvians or the
people of Sodom and Gomorrah, as incorrigible sinners who had filled up
the measure of their iniquities, it mattered not to them in what way
the judgment was inflicted; and God, as the Sovereign Disposer, had a
right to employ any instruments that pleased Him for executing His
judgments. Some think that they were to be exterminated as unprincipled
usurpers of a country which God had assigned to the posterity of Eber
and which had been occupied ages before by wandering shepherds of that
race, till, on the migration of Jacob's family into Egypt through the
pressure of famine, the Canaanites overspread the whole land, though
they had no legitimate claim to it, and endeavored to retain possession
of it by force. In this view their expulsion was just and proper. The
strict prohibition against contracting any alliances with such infamous
idolaters was a prudential rule, founded on the experience that "evil
communications corrupt good manners" [
5. thus shall ye deal with them; ye shall destroy their altars, &c.—The removal of the temples, altars, and everything that had been enlisted in the service, or might tend to perpetuate the remembrance, of Canaanite idolatry, was likewise highly expedient for preserving the Israelites from all risk of contamination. It was imitated by the Scottish Reformers, and although many ardent lovers of architecture and the fine arts have anathematized their proceedings as vandalism, yet there was profound wisdom in the favorite maxim of Knox—"pull down the nests, and the rooks will disappear."
6-10. For thou art an holy people unto the Lord thy God—that is, set apart to the service of God, or chosen to execute the important purposes of His providence. Their selection to this high destiny was neither on account of their numerical amount (for, till after the death of Joseph, they were but a handful of people); nor because of their extraordinary merits (for they had often pursued a most perverse and unworthy conduct); but it was in consequence of the covenant or promise made with their pious forefathers; and the motives that led to that special act were such as tended not only to vindicate God's wisdom, but to illustrate His glory in diffusing the best and most precious blessings to all mankind.
11-26. Thou shalt therefore keep the commandments,
and the statutes, and the judgments, which I command thee this
day—In the covenant into which God entered with Israel, He
promised to bestow upon them a variety of blessings so long as they
continued obedient to Him as their heavenly King. He pledged His
veracity that His infinite perfections would be exerted for this
purpose, as well as for delivering them from every evil to which, as a
people, they would be exposed. That people accordingly were truly happy
as a nation, and found every promise which the faithful God made to
them amply fulfilled, so long as they adhered to that obedience which
was required of them. See a beautiful illustration of this in
15. the evil diseases of Egypt—(See
20. Moreover the Lord thy God will send the hornet
among them—(See on
22. lest the beasts of the field increase upon
thee—(See on
CHAPTER 8
1. All the commandments which I command thee this
day shall ye observe to do, that ye may live—In all the wise
arrangements of our Creator duty has been made inseparably connected
with happiness; and the earnest enforcement of the divine law which
Moses was making to the Israelites was in order to secure their being a
happy (because a moral and religious) people: a course of prosperity is
often called "life" (
live, and multiply—This reference to the future increase of their population proves that they were too few to occupy the land fully at first.
2, 3. thou shalt remember all the way which the
Lord thy God led thee these forty years in the wilderness—The
recapitulation of all their checkered experience during that long
period was designed to awaken lively impressions of the goodness of
God. First, Moses showed them the object of their protracted wanderings
and varied hardships. These were trials of their obedience as well as
chastisements for sin. Indeed, the discovery of their infidelity,
inconstancy, and their rebellions and perverseness which this varied
discipline brought to light, was of eminently practical use to the
Israelites themselves, as it has been to the church in all subsequent
ages. Next, he enlarged on the goodness of God to them, while reduced
to the last extremities of despair, in the miraculous provision which,
without anxiety or labor, was made for their daily support (see on
4. Thy raiment waxed not old upon thee, neither
did thy foot swell, these forty years—What a striking miracle
was this! No doubt the Israelites might have brought from Egypt more
clothes than they wore at their outset; they might also have obtained
supplies of various articles of food and raiment in barter with the
neighboring tribes for the fleeces and skins of their sheep and goats;
and in furnishing them with such opportunities the care of Providence
appeared. But the strong and pointed terms which Moses here uses (see
also
7. For the Lord thy God bringeth thee into a good land—All accounts, ancient and modern, concur in bearing testimony to the natural beauty and fertility of Palestine, and its great capabilities if properly cultivated.
a land of brooks of water, of fountains and depths that spring out of valleys and hills—These characteristic features are mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful it is, after passing through the barren and thirsty desert, to be among running brooks and swelling hills and verdant valleys. It is observable that water is mentioned as the chief source of its ancient fertility.
8. A land of wheat, and barley—These
cereal fruits were specially promised to the Israelites in the event of
their faithful allegiance to the covenant of God (
vines, and fig trees, and pomegranates—The limestone rocks and abrupt valleys were entirely covered, as traces of them still show, with plantations of figs, vines, and olive trees. Though in a southern latitude, its mountainous formations tempered the excessive heat, and hence, figs, pomegranates, &c., were produced in Palestine equally with wheat and barley, the produce of northern regions.
honey—The word "honey" is used often in a loose, indeterminate sense, very frequently to signify a syrup of dates or of grapes, which under the name of dibs is much used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste [Robinson]. This is esteemed a great delicacy in the East, and it was produced abundantly in Palestine.
9. a land whose stones are iron—The abundance of this metal in Palestine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by Josephus, but by Volney, Buckingham, and other travellers.
brass—not the alloy brass, but the ore
of copper. Although the mines may now be exhausted or neglected, they
yielded plenty of those metals anciently (
11-20. Beware that thou forget not the Lord—After mentioning those instances of the divine goodness, Moses founded on them an argument for their future obedience.
15. Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions—Large and venomous reptiles are found in great numbers there still, particularly in autumn. Travellers must use great caution in arranging their tents and beds at night; even during the day the legs not only of men, but of the animals they ride, are liable to be bitten.
who brought thee forth water out of the rock of
flint—(See on
CHAPTER 9
1. this day—means this time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortification, to return. But now they certainly were to enter it. No obstacle could prevent their possession; neither the fortified defenses of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description.
cities great and fenced up to heaven—Oriental cities generally cover a much greater space than those in Europe; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of burnt or sun-dried bricks, about forty feet in height. All classes in the East, but especially the nomad tribes, in their ignorance of engineering and artillery, would have abandoned in despair the idea of an assault on a walled town, which to-day would be demolished in a few hours.
4-6. Speak not thou in thine heart, … saying, For my righteousness the Lord hath brought me in to possess this land—Moses takes special care to guard his countrymen against the vanity of supposing that their own merits had procured them the distinguished privilege. The Canaanites were a hopelessly corrupt race, and deserved extermination; but history relates many remarkable instances in which God punished corrupt and guilty nations by the instrumentality of other people as bad as themselves. It was not for the sake of the Israelites, but for His own sake, for the promise made to their pious ancestors, and in furtherance of high and comprehensive purposes of good to the world, that God was about to give them a grant of Canaan.
7. Remember, and forget not, how thou provokedst the Lord—To dislodge from their minds any presumptuous idea of their own righteousness, Moses rehearses their acts of disobedience and rebellion committed so frequently, and in circumstances of the most awful and impressive solemnity, that they had forfeited all claims to the favor of God. The candor and boldness with which he gave, and the patient submission with which the people bore, his recital of charges so discreditable to their national character, has often been appealed to as among the many evidences of the truth of this history.
8. Also in Horeb—rather, "even in Horeb," where it might have been expected they would have acted otherwise.
12-29. Arise, get thee down quickly from hence; for thy people … have corrupted themselves—With a view to humble them effectually, Moses proceeds to particularize some of the most atrocious instances of their infidelity. He begins with the impiety of the golden calf—an impiety which, while their miraculous emancipation from Egypt, the most stupendous displays of the Divine Majesty that were exhibited on the adjoining mount, and the recent ratification of the covenant by which they engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or debasement almost incredible.
17. I took the two tables, … and broke them before your eyes—not in the heat of intemperate passion, but in righteous indignation, from zeal to vindicate the unsullied honor of God, and by the suggestion of His Spirit to intimate that the covenant had been broken, and the people excluded from the divine favor.
18. I fell down before the Lord—The sudden and painful reaction which this scene of pagan revelry produced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep affliction for the awful apostasy, he seems to have held a miraculous fast as long as before.
20. The Lord was very angry with Aaron to have destroyed him—By allowing himself to be overborne by the tide of popular clamor, Aaron became a partaker in the guilt of idolatry and would have suffered the penalty of his sinful compliance, had not the earnest intercession of Moses on his behalf prevailed.
21. I cast the dust thereof into the brook that
descended out of the mount—that is, "the smitten rock" (El
Leja) which was probably contiguous to, or a part of, Sinai. It is too
seldom borne in mind that though the Israelites were supplied with
water from this rock when they were stationed at Rephidim (Wady
Feiran), there is nothing in the Scripture narrative which should lead
us to suppose that the rock was in the immediate neighborhood of that
place (see on
25. Thus I fell down before the Lord forty days
and forty nights, as I fell down at the first—After the
enumeration of various acts of rebellion, he had mentioned the outbreak
at Kadesh-barnea, which, on a superficial reading of this verse, would
seem to have led Moses to a third and protracted season of humiliation.
But on a comparison of this passage with
CHAPTER 10
1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first—It was when God had been pacified through the intercessions of Moses with the people who had so greatly offended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the preparation both of the hewn stones, and the ark or chest in which those sacred archives were to be laid.
3. And I made an ark of shittim wood—It
appears, however, from
4, 5. he wrote on the tables, according to the first writing—that is, not Moses, who under the divine direction acted as amanuensis, but God Himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from other stone monuments of antiquity, which were made to stand upright and in the open air, those on which the divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables contained five precepts. But the tradition generally received, both among Jewish and Christian writers is, that one table contained four precepts, the other six.
5. I … put the tables in the ark which I had made; and there they be, as the Lord commanded me—Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian.
6-9. the children of Israel took their journey
from Beeroth of the children of Jaakan to Mosera—So sudden a
change from a spoken discourse to a historical narrative has greatly
puzzled the most eminent biblical scholars, some of whom reject the
parenthesis as a manifest interpolation. But it is found in the most
ancient Hebrew manuscripts, and, believing that all contained in this
book was given by inspiration and is entitled to profound respect, we
must receive it as it stands, although acknowledging our inability to
explain the insertion of these encampment details in this place. There
is another difficulty in the narrative itself. The stations which the
Israelites are said successively to have occupied are enumerated here
in a different order from
10-22. Moses here resumes his address, and having made a passing allusion to the principal events in their history, concludes by exhorting them to fear the Lord and serve Him faithfully.
16. Circumcise therefore the foreskin of your
heart—Here he teaches them the true and spiritual meaning of
that rite, as was afterwards more strongly urged by Paul (
CHAPTER 11
1. Therefore thou shalt love the Lord thy God, and keep his charge—The reason for the frequent repetition of the same or similar counsels is to be traced to the infantine character and state of the church, which required line upon line and precept upon precept. Besides, the Israelites were a headstrong and perverse people, impatient of control, prone to rebellion, and, from their long stay in Egypt, so violently addicted to idolatry, that they ran imminent risk of being seduced by the religion of the country to which they were going, which, in its characteristic features, bore a strong resemblance to that of the country they had left.
2-9. I speak not with your children which have not
known … But your eyes have seen all the great acts of the Lord
which he did—Moses is here giving a brief summary of the
marvels and miracles of awful judgment which God had wrought in
effecting their release from the tyranny of Pharaoh, as well as those
which had taken place in the wilderness. He knew that he might dwell
upon these, for he was addressing many who had been witnesses of those
appalling incidents. For it will be remembered that the divine
threatening that they should die in the wilderness, and its execution,
extended only to males from twenty years and upward, who were able to
go forth to war. No males under twenty years of age, no females, and
none of the tribe of Levi, were objects of the denunciation (see
10-12. For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out—The physical features of Palestine present a striking contrast to those of the land of bondage. A widely extending plain forms the cultivated portion of Egypt, and on the greater part of this low and level country rain never falls. This natural want is supplied by the annual overflow of the Nile, and by artificial means from the same source when the river has receded within its customary channel. Close by the bank the process of irrigation is very simple. The cultivator opens a small sluice on the edge of the square bed in which seed has been sown, making drill after drill; and when a sufficient quantity of water has poured in, he shuts it up with his foot. Where the bank is high, the water is drawn up by hydraulic engines, of which there are three kinds used, of different power, according to the subsidence of the stream. The water is distributed in small channels or earthen conduits, simple in construction, worked by the foot, and formed with a mattock by the gardener who directs their course, and which are banked up or opened, as occasion may require, by pressing in the soil with the foot. Thus was the land watered in which the Israelites had dwelt so long. Such vigilance and laborious industry would not be needed in the promised land. Instead of being visited with moisture only at one brief season and left during the rest of the year under a withering blight, every season it would enjoy the benign influences of a genial climate. The hills would attract the frequent clouds, and in the refreshing showers the blessing of God would especially rest upon the land.
12. A land which the Lord thy God careth for—that is, watering it, as it were, with His own hands, without human aid or mechanical means.
14. the first rain and the latter
rain—The early rain commenced in autumn, that is, chiefly
during the months of September and October, while the latter rain fell
in the spring of the year, that is, during the months of March and
April. It is true that occasional showers fell all the winter; but, at
the autumnal and vernal seasons, they were more frequent, copious, and
important; for the early rain was necessary, after a hot and protracted
summer, to prepare the soil for receiving the seed; and the latter
rain, which shortly preceded the harvest, was of the greatest use in
invigorating the languishing powers of vegetation (
15-17. I will send grass in thy fields for thy
cattle—Undoubtedly the special blessing of the former and the
latter rain [
18-25. lay up these my words in your heart and in
your soul, and bind them—(See on
24. Every place whereon the soles of your feet shall tread shall be yours—not as if the Jews should be lords of the world, but of every place within the promised land. It should be granted to them and possessed by them, on conditions of obedience:
from the wilderness—the Arabah on the south;
Lebanon—the northern limit;
Euphrates—their boundary on the east. Their grant of dominion extended so far, and the right was fulfilled to Solomon.
even unto the uttermost sea—the Mediterranean.
26-32. Behold, I set before you this day a
blessing and a curse—(See on
CHAPTER 12
1. These are the statutes and judgments, which ye shall observe—Having in the preceding chapter inculcated upon the Israelites the general obligation to fear and love God, Moses here enters into a detail of some special duties they were to practise on their obtaining possession of the promised land.
2. Ye shall utterly destroy all the places,
wherein the nations which ye shall possess served their
gods—This divine command was founded on the tendencies of
human nature; for to remove out of sight everything that had been
associated with idolatry, that it might never be spoken of and no
vestige of it remain, was the only effectual way to keep the Israelites
from temptations to it. It is observable that Moses does not make any
mention of temples, for such buildings were not in existence at that
early period. The "places" chosen as the scene of heathen worship were
situated either on the summit of a lofty mountain, or on some
artificial mound, or in a grove, planted with particular trees, such as
oaks, poplars, and elms (
3. And ye shall overthrow their altars—piles of turf or small stones.
and break their pillars—Before the art of sculpture was known, the statues of idols were only rude blocks of colored stones.
5. unto the place which the Lord your God shall
choose … to put his name there … thou shalt
come—They were forbidden to worship either in the impure
superstitious manner of the heathen, or in any of the places frequented
by them. A particular place for the general rendezvous of all the
tribes would be chosen by God Himself; and the choice of one common
place for the solemn rites of religion was an act of divine wisdom, for
the security of the true religion. It was admirably calculated to
prevent the corruption which would otherwise have crept in from their
frequenting groves and high hills—to preserve uniformity of
worship and keep alive their faith in Him to whom all their sacrifices
pointed. The place was successively Mizpeh, Shiloh, and especially
Jerusalem. But in all the references made to it by Moses, the name is
never mentioned. This studied silence was maintained partly lest the
Canaanites within whose territories it lay might have concentrated
their forces to frustrate all hopes of obtaining it; partly lest the
desire of possessing a place of such importance might have become a
cause of strife or rivalry amongst the Hebrew tribes, as about the
appointment to the priesthood (
7. there ye shall eat before the Lord—of
the things mentioned (
12. ye shall rejoice before the Lord your God, ye,
and your sons, and your daughters, &c.—Hence it appears
that, although males only were commanded to appear before God at the
annual solemn feasts (
15. Notwithstanding thou mayest kill and eat flesh in all thy gates—Every animal designed for food, whether ox, goat, or lamb, was during the abode in the wilderness ordered to be slain as a peace offering at the door of the tabernacle; its blood to be sprinkled, and its fat burnt upon the altar by the priest. The encampment, being then round about the altar, made this practice, appointed to prevent idolatry, easy and practicable. But on the settlement in the promised land, the obligation to slay at the tabernacle was dispensed with. The people were left at liberty to prepare their meat in their cities or homes.
according to the blessing of the Lord thy God which he hath given thee—The style of living should be accommodated to one's condition and means—profuse and riotous indulgence can never secure the divine blessing.
the unclean and the clean may eat
thereof—The unclean here are those who were under some slight
defilement, which, without excluding them from society, yet debarred
them from eating any of the sacred meats (
of the roebuck—the gazelle.
and as of the hart—The Syrian deer (Cervus barbatus) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is effaced only in the third or fourth year.
16. ye shall not eat the blood; ye shall pour it
upon the earth as water—The prohibition against eating or
drinking blood as an unnatural custom accompanied the announcement of
the divine grant of animal flesh for food (
22-28. Even as the roebuck and the hart is eaten, so shalt thou eat them, &c.—Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel, and Gilead, on which deer abounded in vast numbers, would thus furnish them with a plentiful and luxuriant repast.
26. Only thy holy things which thou
hast—The tithes mentioned (
29, 30. Take heed to thyself that thou be not snared by following them … saying, How did these nations serve their gods?—The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [Warburton]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.
CHAPTER 13
1. If there arise among you a
prophet—The special counsels which follow arose out of the
general precept contained in
a prophet—that is, some notable person
laying claim to the character and authority of the prophetic office
(
6. If thy brother … entice thee
secretly—This term being applied very loosely in all Eastern
countries (
9. thou shalt surely kill him—not
hastily, or in a private manner, but after trial and conviction; and
his relative, as informer, was to cast the first stone (see on
12-18. Certain men, the children of
Belial—lawless, designing demagogues (
14. Then shalt thou inquire—that is, the magistrate, to whom it officially belonged to make the necessary investigation. In the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in this chapter has been represented as stern and sanguinary, but it was in accordance with the national constitution of Israel. God being their King, idolatry was treason, and a city turned to idols put itself into a state, and incurred the punishment, of rebellion.
16. it shall be an heap for ever; it shall not be built again—Its ruins shall be a permanent monument of the divine justice, and a beacon for the warning and terror of posterity.
17. there shall cleave naught of the cursed thing to thine hand—No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to the sword—everything belonging to it reduced to ashes—that nothing but its infamy may remain.
CHAPTER 14
1. ye shall not cut yourselves … for the
dead—It was a common practice of idolaters, both on
ceremonious occasions of their worship (
3. Thou shalt not eat any abominable
thing—that is, anything forbidden as unclean (see on
5. The hart—(see on
fallow deer—The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table.
wild goat—The word akko is
different from that commonly used for a wild goat (
pygarg—a species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented [Shaw].
wild ox—supposed to be the Nubian Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs.
chamois—rendered by the Septuagint Cameleopard; but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair—a Syrian sheep-goat.
11-20. Of all clean birds ye shall
eat—(See on
13. glede—thought to be the same as that
rendered vulture ( see on
15. the cuckow—more probably the
sea-gull. [See on
16. the swan—rather, the goose [Michaelis]. [See on
17. gier eagle—The Hebrew word
Rachemah is manifestly identical with Rachamah, the name
which the Arabs give to the common vulture of Western Asia and Egypt
(Neophron percnopterus). [See on
cormorant—rather, the plungeon;
a seafowl. [See on
18. the lapwing—the upupa or hoop: a
beautiful bird, but of the most unclean habits. [See on
21. Ye shall not eat of any thing that dieth of
itself—(See on
thou shalt give it unto the stranger that is in thy gates—not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner.
Thou shalt not seethe a kid in his mother's
milk—This is the third place in which the prohibition is
repeated [
[
22-27. Thou shalt truly tithe all the increase of thy seed—The dedication of a tenth part of the year's produce in everything was then a religious duty. It was to be brought as an offering to the sanctuary; and, where distance prevented its being taken in kind, it was by this statute convertible into money.
28, 29. At the end of three years … the
Levite … shall come, &c.—The Levites having no
inheritance like the other tribes, the Israelites were not to forget
them, but honestly to tithe their increase [
CHAPTER 15
1. At the end of every seven
years—during the last of the seven, that is, the sabbatical
year (
2. Every creditor that lendeth ought unto his neighbour shall release it—not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor.
he shall not exact it … of his brother—that is, an Israelite, so called in opposition to a stranger or foreigner.
because it is called the Lord's release—The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God; an acknowledgment of holding their property of Him, and gratitude for His kindness.
3. Of a foreigner thou mayest exact it
again—Admission to all the religious privileges of the
Israelites was freely granted to heathen proselytes, though this
spiritual incorporation did not always imply an equal participation of
civil rights and privileges (
4. Save when there shall be no poor man among
you—Apparently a qualifying clause added to limit the
application of the foregoing statement [
7-11. If there be among you a poor man …
thou shalt not harden thine heart—Lest the foregoing law
should prevent the Israelites lending to the poor, Moses here
admonishes them against so mean and selfish a spirit and exhorts them
to give in a liberal spirit of charity and kindness, which will secure
the divine blessing (
11. For the poor shall never cease out of the land—Although every Israelite on the conquest of Canaan became the owner of property, yet in the providence of God who foresaw the event, it was permitted, partly as a punishment of disobedience and partly for the exercise of benevolent and charitable feelings, that "the poor should never cease out of the land."
12. if thy brother, an Hebrew man, or an Hebrew
woman, be sold unto thee—The last extremity of an insolvent
debtor, when his house or land was not sufficient to cancel his debt,
was to be sold as a slave with his family (
13-15. thou shalt not let him go away empty—A seasonable and wise provision for enabling a poor unfortunate to regain his original status in society, and the motive urged for his kindness and humanity to the Hebrew slave was the remembrance that the whole nation was once a degraded and persecuted band of helots in Egypt. Thus, kindness towards their slaves, unparalleled elsewhere in those days, was inculcated by the Mosaic law; and in all their conduct towards persons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist.
16, 17. if he say unto thee, I will not go away from thee—If they declined to avail themselves of the privilege of release and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer, and continued in his service till death.
18. he hath been worth a double hired servant to
thee—that is, he is entitled to double wages because his
service was more advantageous to you, being both without wages and for
a length of time, whereas hired servants were engaged yearly (
19. All the firstling males of thy herd and of thy
flock thou shalt sanctify unto the Lord thy God—[See on
thou shalt do not work with the firstling of thy
bullock—that is, the second firstlings (see
CHAPTER 16
1. Observe the month of Abib—or first-fruits. It comprehended the latter part of our March and the beginning of April. Green ears of the barley, which were then full, were offered as first-fruits, on the second day of the passover.
for in the month of Abib the Lord thy God
brought thee out of Egypt by night—This statement is
apparently at variance with the prohibition (
2. Thou shalt therefore sacrifice the
passover—not the paschal lamb, which was strictly and
properly the passover. The whole solemnity is here meant, as is evident
from the mention of the additional victims that required to be offered
on the subsequent days of the feast (
3. seven days shalt thou eat unleavened bread—a sour, unpleasant, unwholesome kind of bread, designed to be a memorial of their Egyptian misery and of the haste with which they departed, not allowing time for their morning dough to ferment.
5, 6. Thou mayest not sacrifice the passover
within any of thy gates—The passover was to be observed
nowhere but in the court of the tabernacle or temple, as it was not a
religious feast or sacramental occasion merely, but an actual sacrifice
(
6. at the season—that is, the month and day, though not perhaps the precise hour. The immense number of victims that had to be immolated on the eve of the passover—that is, within a space of four hours—has appeared to some writers a great difficulty. But the large number of officiating priests, their dexterity and skill in the preparation of the sacrifices, the wide range of the court, the extraordinary dimensions of the altar of burnt offering and orderly method of conducting the solemn ceremonial, rendered it easy to do that in a few hours, which would otherwise have required as many days.
7. thou shalt roast and eat it—(See on
thou shalt turn in the morning, and go unto thy
tents—The sense of this passage, on the first glance of the
words, seems to point to the morning after the first day—the
passover eve. Perhaps, however, the divinely appointed duration of this
feast, the solemn character and important object, the journey of the
people from the distant parts of the land to be present, and the
recorded examples of their continuing all the time (
9-12. Seven weeks shalt thou number—The
feast of weeks, or a WEEK OF WEEKS: the
feast of pentecost (see on
13-17. Thou shalt observe the feast of tabernacles
seven days—(See on
15. in all the works of thine hands … rejoice—that is, praising God with a warm and elevated heart. According to Jewish tradition, no marriages were allowed to be celebrated during these great festivals, that no personal or private rejoicings might be mingled with the demonstrations of public and national gladness.
16. Three times in a year shall all thy males appear before the Lord thy God—No command was laid on women to undertake the journeys, partly from regard to the natural weakness of their sex, and partly to their domestic cares.
18-20. Judges and officers shalt thou make—These last meant heralds or bailiffs, employed in executing the sentence of their superiors.
in all thy gates—The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.
21. Thou shalt not plant thee a grove—A
grove has in Scripture a variety of significations—a group of
overshadowing trees, or a grove adorned with altars dedicated to a
particular deity, or a wooden image in a grove (
22. Neither shalt thou set thee up any image—erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.
CHAPTER 17
1. Thou shalt not sacrifice … any bullock,
or sheep, wherein is blemish—Under the name of bullock were
comprehended bulls, cows, and calves; under that of sheep, rams, lambs,
kids, he- and she-goats. An ox, from mutilation, was inadmissible. The
qualifications required in animals destined for sacrifice are described
(
2-7. If there be found among you … man or woman, that hath wrought wickedness—The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.
8-13. If there arise a matter too hard for thee in
judgment—In all civil or criminal cases, where there was any
doubt or difficulty in giving a decision, the local magistrates were to
submit them by reference to the tribunal of the Sanhedrim—the
supreme council, which was composed partly of civil and partly of
ecclesiastical persons. "The priests and Levites," should rather be
"the priests—the Levites"; that is, the Levitical priests,
including the high priest, who were members of the legislative
assembly; and who, as forming one body, are called "the judge." Their
sittings were held in the neighborhood of the sanctuary because in
great emergencies the high priest had to consult God by Urim (
14. When thou … shalt say, I will set a king
over me—In the following passage Moses prophetically
announces a revolution which should occur at a later period in the
national history of Israel. No sanction or recommendation was
indicated; on the contrary, when the popular clamor had effected that
constitutional change on the theocracy by the appointment of a king,
the divine disapproval was expressed in the most unequivocal terms
(
15. thou mayest not set a stranger over thee,
which is not thy brother—that is, by their free and voluntary
choice. But God, in the retributions of His providence, did allow
foreign princes to usurp the dominion (
16. he shall not multiply horses to
himself—The use of these animals was not absolutely
prohibited, nor is there any reason to conclude that they might not be
employed as part of the state equipage. But the multiplication of
horses would inevitably lead to many evils, to increased intercourse
with foreign nations, especially with Egypt, to the importation of an
animal to which the character of the country was not suited, to the
establishment of an Oriental military despotism, to proud and pompous
parade in peace, to a dependence upon Egypt in time of war, and a
consequent withdrawal of trust and confidence in God. (
17. Neither shall he multiply wives to himself, that his heart turn not away—There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.
neither shall he greatly multiply … silver and gold—that is, the kings were forbidden to accumulate money for private purposes.
18-20. he shall write him a copy of this law in a
book—The original scroll of the ancient Scriptures was
deposited in the sanctuary under the strict custody of the priests (see
on
20. that he may prolong his days in his kingdom, he and his children—From this it appears that the crown in Israel was to be hereditary, unless forfeited by personal crime.
CHAPTER 18
1. The priests the Levites … shall eat the offerings—As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.
3. this shall be the priest's due from the
people—All who offered sacrifices of thanksgiving or peace
offerings (
6-8. if a Levite … come with all the desire
of his mind—It appears that the Levites served in rotation
from the earliest times; but, from their great numbers, it was only at
infrequent intervals they could be called into actual service. Should
any Levite, however, under the influence of eminent piety, resolve to
devote himself wholly and continually to the sacred duties of the
sanctuary, he was allowed to realize his ardent wishes; and as he was
admitted to a share of the work, so also to a share of the
remuneration. Though he might have private property, that was to form
no ground for withholding or even diminishing his claim to maintenance
like the other ministering priests. The reason or principle of the
enactment is obvious (
9-14. thou shalt not learn to do after the
abominations of those nations—(See on
15-19. The Lord thy God will raise up unto thee a
prophet—The insertion of this promise, in connection with the
preceding prohibition, might warrant the application (which some make
of it) to that order of true prophets whom God commissioned in unbroken
succession to instruct, to direct, and warn His people; and in this
view the purport of it is, "There is no need to consult with diviners
and soothsayers, as I shall afford you the benefit of divinely
appointed prophets, for judging of whose credentials a sure criterion
is given" (
19. whosoever will not hearken unto my words which he shall speak in my name, I will require it of him—The direful consequences of unbelief in Christ, and disregard of His mission, the Jewish people have been experiencing during eighteen hundred years.
CHAPTER 19
2. Thou shalt separate three cities for thee in
the midst of thy land—Goelism, or the duty of the nearest
kinsmen to avenge the death of a slaughtered relative, being the
customary law of that age (as it still is among the Arabs and other
people of the East), Moses incorporated it in an improved form with his
legislative code. For the protection of the unintentional homicide, he
provided certain cities of refuge—three had been destined for
this purpose on the east of Jordan (
in the midst of thy land—in such a position that they would be conspicuous and accessible, and equidistant from the extremities of the land and from each other.
3. Thou shalt prepare thee a way—The roads leading to them were to be kept in good condition and the brooks or rivers to be spanned by good bridges; the width of the roads was to be thirty-two cubits; and at all the crossroads signposts were to be erected with the words, Mekeleth, Mekeleth, "refuge, refuge," painted on them.
divide the coasts of thy land … into three
parts—the whole extent of the country from the south to the
north. The three cities on each side of Jordan were opposite to each
other, "as two rows of vines in a vineyard" (see on
6, 7. Lest the avenger of the blood pursue the
slayer, while his heart is hot—This verse is a continuation
of
8, 9. And if the Lord thy God enlarge thy
coast—Three additional sanctuaries were to be established in
the event of their territory extending over the country from Hermon and
Gilead to the Euphrates (see
14. Thou shalt not remove thy neighbour's landmark, which they of old have set in thine inheritance—The state of Palestine in regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry-stone walls or hedges of prickly pear, the boundaries of arable fields are marked by nothing but by a little trench, a small cairn, or a single erect stone, placed at certain intervals. It is manifest that a dishonest person could easily fill the gutter with earth, or remove these stones a few feet without much risk of detection and so enlarge his own field by a stealthy encroachment on his neighbor's. This law, then, was made to prevent such trespasses.
15. One witness shall not rise up against a man for any iniquity—The following rules to regulate the admission of testimony in public courts are founded on the principles of natural justice. A single witness shall not be admitted to the condemnation of an accused person.
16-21. But if convicted of perjury, it will be
sufficient for his own condemnation, and his punishment shall be
exactly the same as would have overtaken the object of his malignant
prosecution. (See on
CHAPTER 20
1. When thou goest out to battle against thine enemies—In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.
2-4. when ye are come nigh unto the battle, that
the priest shall approach and speak unto the people—Jewish
writers say that there was a war priest appointed by a special
ceremonial to attend the army. It was natural that the solemn objects
and motives of religion should have been applied to animate patriotism,
and so give additional impulse to valor; other people have done this.
But in the case of Israel, the regular attendance of a priest on the
battlefield was in accordance with their theocratic government, in
which everything was done directly by God through His delegated
ministers. It was the province of this priest to sound the trumpets
(
4. your God is he that goeth with you, to fight for you against your enemies, to save you—According to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have been a sufficient ground of encouragement to be assured that God was on their side.
5-8. And the officers shall speak unto the
people—literally, Shoterim, who are called "scribes"
or "overseers" (
9. they shall make captains of the armies to lead the people—When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.
10-20. When thou comest nigh unto a city to fight
against it, then proclaim peace unto it—An important
principle is here introduced into the war law of Israel regarding the
people they fought against and the cities they besieged. With "the
cities of those people which God doth give thee" in Canaan, it was to
be a war of utter extermination (
19. thou shalt not destroy the trees thereof by forcing an axe against them—In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.
20. thou shalt build bulwarks against the city that maketh war with thee—It is evident that some sort of military engines were intended; and accordingly we know, that in Egypt, where the Israelites learned their military tactics, the method of conducting a siege was by throwing up banks, and making advances with movable towers, or with the testudo [Wilkinson].
CHAPTER 21
1-6. If one be found slain … lying in the field, and it be not known who hath slain him—The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence—the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.
10-14. When thou goest to war … and seest among the captives a beautiful woman … that thou wouldest have her to thy wife—According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of right to her person. Moses improved this existing usage by special regulations on the subject. He enacted that, in the event that her master was captivated by her beauty and contemplated a marriage with her, a month should be allowed to elapse, during which her perturbed feelings might be calmed, her mind reconciled to her altered condition, and she might bewail the loss of her parents, now to her the same as dead. A month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief—the shaving of the head, the allowing the nails to grow uncut, the putting off her gorgeous dress in which ladies, on the eve of being captured, arrayed themselves to be the more attractive to their captors. The delay was full of humanity and kindness to the female slave, as well as a prudential measure to try the strength of her master's affections. If his love should afterwards cool and he become indifferent to her person, he was not to lord it over her, neither to sell her in the slave market, nor retain her in a subordinate condition in his house; but she was to be free to go where her inclinations led her.
15-17. If a man have two wives, one beloved, and another hated—In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense—"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.
18-21. If a man have a stubborn and rebellious
son—A severe law was enacted in this case. But the consent of
both parents was required as a prevention of any abuse of it; for it
was reasonable to suppose that they would not both agree to a criminal
information against their son except from absolute necessity, arising
from his inveterate and hopeless wickedness; and, in that view, the law
was wise and salutary, as such a person would be a pest and nuisance to
society. The punishment was that to which blasphemers were doomed
[
22, 23. if a man have committed a sin … and thou hang him on a tree—Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land.
CHAPTER 22
1. Thou shalt not see thy brother's ox or his
sheep go astray, and hide thyself from them,
&c.—"Brother" is a term of extensive application,
comprehending persons of every description; not a relative, neighbor,
or fellow countryman only, but any human being, known or unknown, a
foreigner, and even an enemy (
5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment—Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."
6, 7. If a bird's nest chance to be before thee—This is a beautiful instance of the humanizing spirit of the Mosaic law, in checking a tendency to wanton destructiveness and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, whether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a climate which produced poisonous snakes and scorpions; and the deserts and mountains would have been overrun with them as well as immense swarms of flies, locusts, mice, and vermin of various kinds if the birds which fed upon them were extirpated [Michaelis]. Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of the brood occasionally was permitted as a check to too rapid an increase.
8. thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence—The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast high. In summer the roof is a favorite resort for coolness, and accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to provide that a stone balustrade or timber railing round the roof should form an essential part of every new house.
9. Thou shalt not sow thy vineyard with divers
seeds—(See on
10. Thou shalt not plough with an ox and an ass
together—Whether this association, like the mixture of seeds,
had been dictated by superstitious motives and the prohibition was
symbolical, designed to teach a moral lesson (
11. thou shalt not wear a garment of divers
sorts—The essence of the crime (
12. thou shalt make thee fringes upon the four
quarters—or, according to some eminent biblical interpreters,
tassels on the coverlet of the bed. The precept is not the same
as
13-30. If a man take a wife, &c.—The regulations that follow might be imperatively needful in the then situation of the Israelites; and yet, it is not necessary that we should curiously and impertinently inquire into them. So far was it from being unworthy of God to leave such things upon record, that the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to irregular passions. Nor is it a better argument that the Scriptures were not written by inspiration of God to object that this passage, and others of a like nature, tend to corrupt the imagination and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be abused by wicked men as an assistant in committing crimes which they have meditated [Horne].
CHAPTER 23
1-3. He that is wounded …, shall not enter into the congregation of the Lord—"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. The rule was that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship: (1) Eunuchs—It was a very ancient practice for parents in the East by various arts to mutilate their children, with a view to training them for service in the houses of the great. (2) Bastards—Such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. (3) Ammonites and Moabites—Without provocation they had combined to engage a soothsayer to curse the Israelites; and had further endeavored, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God.
3. even to the their tenth generation shall they
not enter—Many eminent writers think that this law of
exclusion was applicable only to males; at all events that a definite
is used for an indefinite number (
9-14. When the host goeth forth against thine enemies, then keep thee from every wicked thing—from the excesses incident to camp life, as well as from habits of personal neglect and impurity.
15, 16. Thou shalt not deliver unto his master the servant which has escaped from his master unto thee—evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.
19, 20. Thou shalt not lend upon usury to thy brother … Unto a stranger thou mayest lend upon usury—The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.
21, 22. When thou shalt vow a vow—(See
on
24, 25. When thou comest into thy neighbour's
vineyard, then thou mayest eat grapes thy fill at thine own
pleasure—Vineyards, like cornfields mentioned in the next
verse [
CHAPTER 24
1-4. When a man hath taken a wife, and married
her, and it come to pass that she find no favour in his
eyes—It appears that the practice of divorces was at this
early period very prevalent amongst the Israelites, who had in all
probability become familiar with it in Egypt [Lane]. The usage, being too deep-rooted to be soon
or easily abolished, was tolerated by Moses (
5. When a man hath taken a new wife, he shall not go out to war—This law of exemption was founded on good policy and was favorable to matrimony, as it afforded a full opportunity for the affections of the newly married pair being more firmly rooted, and it diminished or removed occasions for the divorces just mentioned.
6. No man shall take the nether or the upper millstone to pledge—The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.
7. If a man be found stealing any of his
brethren—(See
8, 9. Take heed in the plague of
leprosy—(See
10-13. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge—The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.
14, 15. Thou shalt not oppress an hired servant
that is poor and needy—Hired servants in the East are paid at
the close of the day; and for a master to defraud the laborer of his
hire, or to withhold it wrongfully for a night, might have subjected a
poor man with his family to suffering and was therefore an injustice to
be avoided (
16-18. The fathers shall not be put to death for the children—The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.
19-22. When thou cuttest down thine harvest in thy field—The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
CHAPTER 25
2, 3. if the wicked man be worthy to be
beaten—In judicial sentences, which awarded punishment short
of capital, scourging, like the Egyptian bastinado, was the most common
form in which they were executed. The Mosaic law, however, introduced
two important restrictions; namely: (1) The punishment should be
inflicted in presence of the judge instead of being inflicted in
private by some heartless official; and (2) The maximum amount of it
should be limited to forty stripes, instead of being awarded according
to the arbitrary will or passion of the magistrate. The Egyptian, like
Turkish and Chinese rulers, often applied the stick till they caused
death or lameness for life. Of what the scourge consisted at first we
are not informed; but in later times, when the Jews were exceedingly
scrupulous in adhering to the letter of the law and, for fear of
miscalculation, were desirous of keeping within the prescribed limit,
it was formed of three cords, terminating in leathern thongs, and
thirteen strokes of this counted as thirty-nine stripes (
4. Thou shalt not muzzle the ox when he treadeth
out the corn—In Judea, as in modern Syria and Egypt, the
larger grains were beaten out by the feet of oxen, which, yoked
together, day after day trod round the wide open spaces which form the
threshing-floors. The animals were allowed freely to pick up a
mouthful, when they chose to do so: a wise as well as humane
regulation, introduced by the law of Moses (compare
5-10. the wife of the dead shall not marry without
unto a stranger: her husband's brother … shall take her to him to
wife—This usage existed before the age of Moses (
13-16. Thou shalt not have … divers
weights—Weights were anciently made of stone and are
frequently used still by Eastern shopkeepers and traders, who take them
out of the bag and put them in the balance. The man who is not cheated
by the trader and his bag of divers weights must be blessed with more
acuteness than most of his fellows [Roberts]. (Compare
17-19. Remember what Amalek did—This
cold-blooded and dastardly atrocity is not narrated in the previous
history (
CHAPTER 26
2. Thou shalt take of the first of all the fruit
of the earth—The Israelites in Canaan, being God's
tenants-at-will, were required to give Him tribute in the form of
first-fruits and tithes. No Israelite was at liberty to use any
productions of his field until he had presented the required offerings.
The tribute began to be exigible after the settlement in the promised
land, and it was yearly repeated at one of the great feasts (
5. thou shalt say … A Syrian ready to perish was my father—rather, "a wandering Syrian." The ancestors of the Hebrews were nomad shepherds, either Syrians by birth as Abraham, or by long residence as Jacob. When they were established as a nation in the possession of the promised land, they were indebted to God's unmerited goodness for their distinguished privileges, and in token of gratitude they brought this basket of first-fruits.
11. thou shalt rejoice—feasting with
friends and the Levites, who were invited on such occasions to share in
the cheerful festivities that followed oblations (
12-15. When thou hast made an end of tithing all
the tithes of thine increase the third year—Among the Hebrews
there were two tithings. The first was appropriated to the Levites
(
13. thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house—This was a solemn declaration that nothing which should be devoted to the divine service had been secretly reserved for personal use.
14. I have not eaten thereof in my mourning—in a season of sorrow, which brought defilement on sacred things; under a pretense of poverty, and grudging to give any away to the poor.
neither … for any unclean use—that is, any common purpose, different from what God had appointed and which would have been a desecration of it.
nor given ought thereof for the dead—on any funeral service, or, to an idol, which is a dead thing.
CHAPTER 27
2. it shall be on the day when ye shall pass over Jordan—"Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.
thou shalt set thee up great stones, and plaister them with plaister—These stones were to be taken in their natural state, unhewn, and unpolished—the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.
3. thou shalt write upon them all the words of
this law—It might be, as some think, the Decalogue; but a
greater probability is that it was "the blessings and curses," which
comprised in fact an epitome of the law (
5-10. there shalt thou build an altar … of whole stones—The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation—the two great principles of revealed religion.
11-13. These shall stand upon mount Gerizim to
bless the people … these shall stand upon mount Ebal to
curse—Those long, rocky ridges lay in the province of
Samaria, and the peaks referred to were near Shechem (Nablous), rising
in steep precipices to the height of about eight hundred feet and
separated by a green, well-watered valley of about five hundred yards
wide. The people of Israel were here divided into two parts. On mount
Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and
Leah, the two principal wives of Jacob, and to them was assigned the
most pleasant and honorable office of pronouncing the benedictions;
while on the twin hill of Ebal (now Imad-el-Deen) were placed the
posterity of the two secondary wives, Zilpah and Bilhah, with those of
Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest
son; to them was committed the necessary but painful duty of
pronouncing the maledictions (see on
CHAPTER 28
1. if thou shalt hearken diligently unto the voice of the Lord thy God—In this chapter the blessings and curses are enumerated at length, and in various minute details, so that on the first entrance of the Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or the contrary.
2. all these blessings shall come on thee—Their national obedience was to be rewarded by extraordinary and universal prosperity.
7. flee before thee seven ways—that is, in various directions, as always happens in a rout.
10. called by the name of the Lord—That
they are really and actually His people (
11. the Lord shall make thee plenteous in goods—Beside the natural capabilities of Canaan, its extraordinary fruitfulness was traceable to the special blessing of Heaven.
12. The Lord shall open unto thee his good treasure—The seasonable supply of the early and latter rain was one of the principal means by which their land was so uncommonly fruitful.
thou shalt lend unto many nations, and thou shalt not borrow—that is, thou shalt be in such affluent circumstances, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbors.
13, 14. the head, and not the tail—an
Oriental form of expression, indicating the possession of independent
power and great dignity and acknowledged excellence (
15-20. But … if thou wilt not hearken unto the voice of the Lord—Curses that were to follow them in the event of disobedience are now enumerated, and they are almost exact counterparts of the blessings which were described in the preceding context as the reward of a faithful adherence to the covenant.
21. pestilence—some fatal epidemic. There is no reason, however, to think that the plague, which is the great modern scourge of the East, is referred to.
22. a consumption—a wasting disorder; but the modern tuberculosis is almost unknown in Asia.
fever … inflammation … extreme
burning—Fever is rendered "burning ague" (
the sword—rather, "dryness"—the effect on the human body of such violent disorders.
blasting, and with mildew—two atmospheric influences fatal to grain.
23. heaven … brass … earth … iron—strong Oriental figures used to describe the effects of long-continued drought. This want of regular and seasonable rain is allowed by the most intelligent observers to be one great cause of the present sterility of Palestine.
24. the rain of thy land powder and dust—an allusion probably to the dreadful effects of tornadoes in the East, which, raising the sands in immense twisted pillars, drive them along with the fury of a tempest. These shifting sands are most destructive to cultivated lands; and in consequence of their encroachments, many once fertile regions of the East are now barren deserts.
27. the botch of Egypt—a troublesome eruption, marked by red pimples, to which, at the rising of the Nile, the Egyptians are subject.
emerods—fistulæ or piles.
scab—scurvy.
itch—the disease commonly known by that name; but it is far more malignant in the East than is ever witnessed in our part of the world.
28. madness, and blindness, and astonishment of heart—They would be bewildered and paralyzed with terror at the extent of their calamities.
29-33. thou shalt grope at noonday—a general description of the painful uncertainty in which they would live. During the Middle Ages the Jews were driven from society into hiding-places which they were afraid to leave, not knowing from what quarter they might be assailed and their children dragged into captivity, from which no friend could rescue, and no money ransom them.
35. the Lord shall smite thee in the knees, and in the legs—This is an exact description of elephantiasis, a horrible disease, something like leprosy, which attacks particularly the lower extremities.
36. The Lord shall bring thee, and thy king, &c.—This shows how widespread would be the national calamity; and at the same time how hopeless, when he who should have been their defender shared the captive fate of his subjects.
there shalt thou serve other gods, wood and
stone—The Hebrew exiles, with some honorable exceptions, were
seduced or compelled into idolatry in the Assyrian and Babylonish
captivities (
37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee, &c.—The annals of almost every nation, for eighteen hundred years, afford abundant proofs that this has been, as it still is, the case—the very name of Jew being a universally recognized term for extreme degradation and wretchedness.
49. The Lord shall bring a nation against thee from far—the invasion of the Romans—"they came from far." The soldiers of the invading army were taken from France, Spain, and Britain—then considered "the end of the earth." Julius Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was "an eagle"; and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to the Jews.
50. A nation of fierce countenance—a just description of the Romans, who were not only bold and unyielding, but ruthless and implacable.
51. he shall eat the fruit of thy cattle, &c.—According to the Jewish historian, every district of the country through which they passed was strewn with the wrecks of their devastation.
52. he shall besiege thee … until thy high and fenced walls come down—All the fortified places to which the people betook themselves for safety were burnt or demolished, and the walls of Jerusalem itself razed to the ground.
53-57. And thou shalt eat the fruit of thine own
body—(See
62. ye shall be left few in number—There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant of Jews existing in that land—aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from other lands.
63. ye shall be plucked from off the land—Hadrian issued a proclamation, forbidding any Jews to reside in Judea, or even to approach its confines.
64. the Lord shall scatter thee among all people—There is, perhaps, not a country in the world where Jews are not to be found. Who that looks on this condition of the Hebrews is not filled with awe, when he considers the fulfilment of this prophecy?
68. The Lord shall bring thee into Egypt again
with ships—The accomplishment of this prediction took place
under Titus, when, according to Josephus, multitudes of Jews were transported in
ships to the land of the Nile, and sold as slaves. "Here, then, are
instances of prophecies delivered above three thousand years ago; and
yet, as we see, being fulfilled in the world at this very time; and
what stronger proofs can we desire of the divine legation of Moses? How
these instances may affect others I know not; but for myself, I must
acknowledge, they not only convince but amaze and astonish me beyond
expression; they are truly, as Moses foretold (
CHAPTER 29
1. These are the words of the covenant—The discourse of Moses is continued, and the subject of that discourse was Israel's covenant with God, the privileges it conferred, and the obligations it imposed.
beside the covenant which he made with them in Horeb—It was substantially the same; but it was renewed now, in different circumstances. They had violated its conditions. Moses rehearses these, that they might have a better knowledge of its conditions and be more disposed to comply with them.
2. Moses called unto all Israel, … Ye have
seen all that the Lord did, &c.—This appeal to the
experience of the people, though made generally, was applicable only to
that portion of them who had been very young at the period of the
Exodus, and who remembered the marvellous transactions that preceded
and followed that era. Yet, alas! those wonderful events made no good
impression upon them (
10-29. Ye stand this day all of you before the
Lord your God—The whole congregation of Israel, of all ages
and conditions, all—young as well as old; menials as well as
masters; native Israelites as well as naturalized strangers—all
were assembled before the tabernacle to renew the Sinaitic
covenant. None of them were allowed to consider themselves as exempt
from the terms of that national compact, lest any lapsing into idolatry
might prove a root of bitterness, spreading its noxious seed and
corrupt influence all around (compare
29. The secret things belong unto the
Lord—This verse has no apparent connection with the thread of
discourse. It is thought to have been said in answer to the looks of
astonishment or the words of inquiry as to whether they would be ever
so wicked as to deserve such punishments. The recorded history of God's
providential dealings towards Israel presents a wonderful combination
of "goodness and severity." There is much of it involved in mystery too
profound for our limited capacities to fathom; but, from the
comprehensive wisdom displayed in those parts which have been made
known to us, we are prepared to enter into the full spirit of the
apostle's exclamation, "How unsearchable are his judgments" (
CHAPTER 30
1-10. when all these things are come upon thee,
… and thou shalt return … then the Lord thy God will
turn thy captivity—The hopes of the Hebrew people are
ardently directed to this promise, and they confidently expect that
God, commiserating their forlorn and fallen condition, will yet rescue
them from all the evils of their long dispersion. They do not consider
the promise as fulfilled by their restoration from the captivity in
Babylon, for Israel was not then scattered in the manner here
described—"among all the nations," "unto the utmost parts of
heaven" (
11-14. For this commandment … is not hidden
… neither is it far off—That law of loving and obeying
God, which was the subject of Moses' discourse, was well known to the
Israelites. They could not plead ignorance of its existence and
requirements. It was not concealed as an impenetrable mystery in
heaven, for it had been revealed; nor was it carefully withheld from
the people as a dangerous discovery; for the youngest and humblest of
them were instructed in those truths, which were subjects of earnest
study and research among the wisest and greatest of other nations. They
were not under a necessity of undertaking long journeys or distant
voyages, as many ancient sages did in quest of knowledge. They enjoyed
the peculiar privilege of a familiar acquaintance with it. It was with
them a subject of common conversation, engraven on their memories, and
frequently explained and inculcated on their hearts. The apostle Paul
(
15-20. See, I have set before thee this day life
and good, and death and evil—the alternative of a good and
happy, or a disobedient and miserable life. Love of God and compliance
with His will are the only ways of securing the blessings and avoiding
the evils described. The choice was left to them, and in urging upon
them the inducements to a wise choice, Moses warmed as he proceeded
into a tone of solemn and impressive earnestness similar to that of
Paul to the elders of Ephesus (
CHAPTER 31
1. Moses went and spake—It is probable
that this rehearsal of the law extended over several successive days;
and it might be the last and most important day on which the return of
Moses to the place of assembly is specially noticed. In drawing his
discourse towards a conclusion, he adverted to his advanced age; and
although neither his physical nor intellectual powers had suffered any
decay (
2-8. also the Lord hath said—should be "for the Lord hath said" thou shalt not go over this Jordan. While taking a solemn leave of the people, Moses exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same divine power, which had enabled them to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise which they were about to undertake, and by which they would obtain possession of "the land which He had sworn unto their fathers to give them."
9-13. And Moses wrote this law, and delivered it
unto the priests—The law thus committed to writing was either
the whole book of Deuteronomy, or the important part of it contained
between the twenty-seventh and thirtieth chapters. It was usual in
cases of public or private contract for two copies of the engagement to
be made—one to be deposited in the national archives or some
secure place for reference, should occasion require. The other was to
remain in the hands of the contracting parties (
the priests, … who bare the ark of the
covenant—In all ordinary journeys, it was the common duty of
the Levites to carry the ark and its furniture (
all the elders of Israel—They were assistants to the priests and overseers to take care of the preservation, rehearsal, and observance of the law.
10, 11. At the end of every seven years, … thou shalt read this law—At the return of the sabbatic year and during the feast of tabernacles, the law was to be publicly read. This order of Moses was a future and prospective arrangement; for the observance of the sabbatic year did not commence till the conquest and peaceful occupation of Canaan. The ordinance served several important purposes. For, while the people had opportunities of being instructed in the law every Sabbath and daily in their own homes, this public periodical rehearsal at meetings in the courts of the sanctuary, where women and children of twelve years were present (as they usually were at the great festivals), was calculated to produce good and pious impressions of divine truth amid the sacred associations of the time and place. Besides, it formed a public guarantee for the preservation, integrity, and faithful transmission of the Sacred Book to successive ages.
14, 15. the Lord said unto Moses, …call
Joshua, and present yourselves in the tabernacle of the
congregation—Joshua had been publicly designated to the
office of commander by Moses [
16-22. the Lord said unto Moses, … this
people will rise up—In this remarkable interview, Moses was
distinctly apprised of the infidelity of Israel, their corruptions of
the true religion through intercourse with the idolatrous inhabitants
of Canaan (
17. Then my anger shall be kindled, … and I will hide my face from them—an announcement of the withdrawal of the divine favor and protection of which the Shekinah was the symbol and pledge. It never appeared in the second temple; and its non-appearance was a prelude of "all the evils that came upon them, because their God was not among them."
19. Now therefore write ye this song—National songs take deep hold of the memories and have a powerful influence in stirring the deepest feelings of a people. In accordance with this principle in human nature, a song was ordered to be composed by Moses, doubtless under divine inspiration, which was to be learnt by the Israelites themselves and to be taught to their children in every age, embodying the substance of the preceding addresses, and of a strain well suited to inspire the popular mind with a strong sense of God's favor to their nation.
26. Take this book of the law, and put it in the
side of the ark—The second copy of the law (see on
CHAPTER 32
1. Give ear, O ye heavens; … hear, O earth—The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.
2, 3. My doctrine shall drop,
&c.—The language may justly be taken as uttered in the form
of a wish or prayer, and the comparison of wholesome instruction to the
pure, gentle, and insinuating influence of rain or dew, is frequently
made by the sacred writers (
4. He is the Rock—a word expressive of
power and stability. The application of it in this passage is to
declare that God had been true to His covenant with their fathers and
them. Nothing that He had promised had failed; so that if their
national experience had been painfully checkered by severe and
protracted trials, notwithstanding the brightest promises, that result
was traceable to their own undutiful and perverse conduct; not to any
vacillation or unfaithfulness on the part of God (
5. They have corrupted themselves—that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry.
their spot is not the spot of his children—This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms—straight, oval, or circular, according to the favorite idol of their worship.
6. is not he thy father that hath bought thee—or emancipated thee from Egyptian bondage.
and made thee—advanced the nation to unprecedented and peculiar privileges.
8, 9. When the most High divided to the nations
their inheritance—In the division of the earth, which Noah is
believed to have made by divine direction (
he set the bounds of the people according to the
number of the children of Israel—Another rendering, which has
received the sanction of eminent scholars, has been proposed as
follows: "When the Most High divided to the nations their inheritance,
when He separated the sons of Adam and set the bounds of every people,
the children of Israel were few in numbers, when the Lord chose that
people and made Jacob His inheritance" (compare
10. found him in a desert land—took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land.
a waste howling wilderness—a common Oriental expression for a desert infested by wild beasts.
11. As an eagle … fluttereth over her young—This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.
13, 14. He made him ride on the high places,
&c.—All these expressions seem to have peculiar reference to
their home in the trans-jordanic territory, that being the extent of
Palestine that they had seen at the time when Moses is represented as
uttering these words. "The high places" and "the fields" are specially
applicable to the tablelands of Gilead as are the allusions to the
herds and flocks, the honey of the wild bees which hive in the crevices
of the rocks, the oil from the olive as it grew singly or in small
clumps on the tops of hills where scarcely anything else would grow,
the finest wheat (
15. But Jeshurun waxed fat, and kicked—This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.
17. They sacrificed unto devils—(See on
21. those which are not a people—that is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.
23. I will spend mine arrows upon
them—War, famine, pestilence (
29. Oh, … that they would consider their latter end—The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.
32. vine of Sodom … grapes of gall—This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.
44-47. Moses … spake all the words of this song in the ears, &c.—It has been beautifully styled "the Song of the Dying Swan" [Lowth]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.
48-51. Get thee up … and die … Because
ye trespassed … at Meribah—(See on
52. thou shalt see the land, but thou shalt not go
thither—(
CHAPTER 33
1. Moses the man of God—This was a
common designation of a prophet (
2-4. The Lord came—Under a beautiful
metaphor, borrowed from the dawn and progressive splendor of the sun,
the Majesty of God is sublimely described as a divine light which
appeared in Sinai and scattered its beams on all the adjoining region
in directing Israel's march to Canaan. In these descriptions of a
theophania, God is represented as coming from the south, and the
allusion is in general to the thunderings and lightnings of Sinai; but
other mountains in the same direction are mentioned with it. The
location of Seir was on the east of the Ghor; mount Paran was either
the chain on the west of the Ghor, or rather the mountains on the
southern border of the desert towards the peninsula [Robinson]. (Compare
ten thousands of saints—rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [Ewald].
a fiery law—so called both because of
the thunder and lightning which accompanied its promulgation (
6. Let Reuben live, and not die—Although
deprived of the honor and privileges of primogeniture, he was still to
hold rank as one of the tribes of Israel. He was more numerous than
several other tribes (
7. this is the blessing of Judah—Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.
8-10. of Levi he said—The burden of this
blessing is the appointment of the Levites to the dignified and sacred
office of the priesthood (
12. of Benjamin he said—A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.
between his shoulders—that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.
13-17. of Joseph he said—The territory
of this tribe, diversified by hill and dale, wood and water, would be
rich in all the productions—olives, grapes, figs, &c., which
are reared in a mountainous region, as well as in the grain and herbs
that grow in the level fields. "The firstling of the bullock and the
horns of the unicorn" (rhinoceros), indicate glory and strength, and it
is supposed that under these emblems were shadowed forth the triumphs
of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim
(compare
18, 19. Rejoice, Zebulun, in thy going out—on commercial enterprises and voyages by sea.
and, Issachar in thy tents—preferring to reside in their maritime towns.
19. shall suck of the abundance of the seas, and of treasures hid in the sand—Both tribes should traffic with the Phœnicians in gold and silver, pearl and coral, especially in murex, the shellfish that yielded the famous Tyrian dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neighborhood.
20, 21. of Gad he said—Its possessions
were larger than they would have been had they lain west of Jordan; and
this tribe had the honor of being settled by Moses himself in the first
portion of land conquered. In the forest region, south of the Jabbok,
"he dwelt as a lion" (compare
22. Dan is a lion's whelp—His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of the land. This might well be described as the leap of a young lion from the hills of Bashan.
23. of Naphtali he said—The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnereth, and to "the south" of the northern Danites.
24, 25. of Asher he said—The condition of this tribe is described as combining all the elements of earthly felicity.
dip his foot in oil—These words allude either to the process of extracting the oil by foot presses, or to his district as particularly fertile and adapted to the culture of the olive.
25. shoes of iron and brass—These shoes
suited his rocky coast from Carmel to Sidon. Country people as well as
ancient warriors had their lower extremities protected by metallic
greaves (
26-29. There is none like unto the God of Jeshurun—The chapter concludes with a congratulatory address to Israel on their peculiar happiness and privilege in having Jehovah for their God and protector.
who rideth upon the heaven in thy help—an evident allusion to the pillar of cloud and fire, which was both the guide and shelter of Israel.
28. the fountain of Jacob—The posterity of Israel shall dwell in a blessed and favored land.
CHAPTER 34
1. Moses went up from the plains of Moab—This chapter appears from internal evidence to have been written subsequently to the death of Moses, and it probably formed, at one time, an introduction to the Book of Joshua.
unto the mountain of Nebo, to the top of
Pisgah—literally, the head or summit of the Pisgah;
that is, the height (compare
the Lord showed him all the land of Gilead—That pastoral region was discernible at the northern extremity of the mountain line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphtali." Coming nearer, was "the land of Ephraim and Manasseh." Immediately opposite was "all the land of Judah," a title at first restricted to the portion of this tribe, beyond which were "the utmost sea" (the Mediterranean) and the Desert of the "South." These were the four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericho, with its oasis of palm trees; and far away on his left, the last inhabited spot before the great desert "Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he should see all that is described is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapor that the sight is carried to a distance of which the beholder, who judges from the more dense air of Europe, can form no idea [Vere Monro]. But between him and that "good land," the deep valley of the Jordan intervened; "he was not to go over thither."
5. Moses … died—After having governed the Israelites forty years.
6. he buried him—or, "he was buried in a
valley," that is, a ravine or gorge of the Pisgah. Some think that he
entered a cave and there died, being, according to an ancient tradition
of Jews and Christians, buried by angels (
no man knoweth of his sepulchre unto this day—This concealment seems to have been owing to a special and wise arrangement of Providence, to prevent its being ranked among "holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages.
8. wept for Moses … thirty
days—Seven days was the usual period of mourning, but for
persons in high rank or official eminence, it was extended to thirty
(
9. Joshua … was full of the spirit of wisdom—He was appointed to a peculiar and extraordinary office. He was not the successor of Moses, for he was not a prophet or civil ruler, but the general or leader, called to head the people in the war of invasion and the subsequent allocation of the tribes.
10-12. there arose not a prophet since—In whatever light we view this extraordinary man, the eulogy pronounced in these inspired words will appear just. No Hebrew prophet or ruler equalled him in character or official dignity, or in knowledge of God's will and opportunities of announcing it.
THE
BOOK OF JOSHUA.
Commentary by Robert Jamieson
CHAPTER 1
1. Now after the death of Moses—Joshua,
having been already appointed and designated leader of Israel (
the servant of the Lord—This was the official title of Moses as invested with a special mission to make known the will of God; and it conferred great honor and authority.
the Lord spake unto Joshua—probably
during the period of public mourning, and either by a direct revelation
to the mind of Joshua, or by means of Urim and Thummim (
Joshua—The original name, Oshea,
(
Moses' minister—that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.
2-9. now therefore arise, go over this
Jordan—Joshua's mission was that of a military leader. This
passage records his call to begin the work, and the address contains a
literal repetition of the promise made to Moses (
3, 4. Every place that the sole of your foot shall
tread upon that have I given you—meaning, of course, not
universal dominion, but only the territory comprised within the
boundaries here specified (see on
4. all the land of the Hittites—These occupied the southern extremities and were the dominant tribe of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian inscriptions, and still more frequently on the Egyptian inscriptions of the eighteenth and nineteenth Dynasties. What life and encouragement must have been imparted to Joshua by the assurance that his people, who had been overwhelmed with fear of that gigantic race, were to possess "all the land of the Hittites"!
5-9. There shall not any man be able to stand
before thee—Canaan was theirs by a divine grant; and the
renewed confirmation of that grant to Joshua when about to lead the
people into it, intimated not only a certain but an easy conquest. It
is remarkable, however, that his courage and hope of victory were made
to depend (see on
10-18. Then Joshua commanded the officers of the
people—These were the Shoterim (see on
11-13. command the people, saying, Prepare you victuals—not manna, which, though it still fell, would not keep; but corn, sheep, and articles of food procurable in the conquered countries.
for within three days ye shall pass over this
Jordan—that is, the third day, according to Hebrew
idiom—the time allotted for getting ready before the encampment
in Abel-Shittim broke up and they removed to the desert bank of the
river where no victuals were available. At the same time Joshua himself
convened the two and a half tribes which had settled east of Jordan, to
remind them of their promise (
14. ye shall pass … armed—that is,
officered or marshalled under five leaders in the old and approved
caravan order (see on
all the mighty men of valour—The words
are not to be interpreted strictly as meaning the whole, but only the
flower or choice of the fighting men (see on
CHAPTER 2
1. Joshua … sent … two men to spy
secretly—Faith is manifested by an active, persevering use of
means (
Jericho—Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine.
they … came into an harlot's
house—Many expositors, desirous of removing the stigma of
this name from an ancestress of the Saviour (
2, 3. it was told the king—by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers.
4-6. the woman took the two men, and hid them—literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.
5. the time of shutting of the gates—The gates of all Oriental cities are closed at sunset, after which there is no possibility either of admission or egress.
the men went out—This was a palpable
deception. But, as lying is a common vice among heathen people, Rahab
was probably unconscious of its moral guilt, especially as she resorted
to it as a means for screening her guests; and she might deem herself
bound to do it by the laws of Eastern hospitality, which make it a
point of honor to preserve the greatest enemy, if he has once eaten
one's salt. Judged by the divine law, her answer was a sinful
expedient; but her infirmity being united with faith, she was
graciously pardoned and her service accepted (
6. she had brought them up to the roof of the house, and hid them with the stalks of flax—Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies.
7. the men pursued after them the way to Jordan unto the fords—That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho.
as soon as they which pursued after them were gone out, they shut the gate—This precaution was to ensure the capture of the spies, should they have been lurking in the city.
8-13. she came up unto them upon the roof and
said—Rahab's dialogue is full of interest, as showing the
universal panic and consternation of the Canaanites on the one hand
(
14. the men answered her, Our life for yours, if ye utter not this our business—This was a solemn pledge—a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.
15. her house was upon the town wall—In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man.
16-21. she said—rather "she had said," for what follows must have been part of the previous conversation.
Get you to the mountain—A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.
21. she bound the scarlet line in the window—probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.
CHAPTER 3
1. Joshua rose early in the morning—On
the day following that on which the spies had returned with their
encouraging report. The camp was broken up in "Shittim" (the acacia
groves), and removed to the eastern bank of the Jordan. The duration of
their stay is indicated (
2-4. the officers went through the host; And they
commanded the people—The instructions given at this time and
in this place were different from those described (
3, 4. When ye see the ark …, and the priests
the Levites bearing it—The usual position of the ark, when at
rest, was in the center of the camp; and, during a march, in the middle
of the procession. On this occasion it was to occupy the van, and be
borne, not by the Kohathite Levites, but the priests, as on all solemn
and extraordinary occasions (compare
then ye shall … go after it. Yet there shall be a space between you and it—These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile. Had they crowded too near the ark, the view would have been intercepted, and this intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way.
5. Joshua said unto the people—rather
"had said," for as he speaks of "to-morrow," the address must have been
made previous to the day of crossing, and the sanctification was in all
probability the same as Moses had commanded before the giving of the
law, consisting of an outward cleansing (
6. Joshua spake unto the priests—This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.
7, 8. the Lord said to Joshua, This day will I
… magnify thee in the sight of all Israel—Joshua had
already received distinguished honors (
9-13. Come hither, and hear the words of the Lord—It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.
14-16. And it came to pass, when the people removed from their tents, &c.—To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May—when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height—brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.
16. the waters which came down from above—that is, the Sea of Galilee
stood and rose up upon a heap—"in a
heap," a firm, compact barrier (
very far—high up the stream;
from the city Adam, that is beside
Zaretan—near mount Sartabeh, in the northern part of the Ghor
(
those that came down toward the sea of the
desert—the Dead Sea—were cut off (
the people passed over right against Jericho—The exact spot is unknown; but it cannot be that fixed by Greek tradition—the pilgrims' bathing-place—both because it is too much to the north, and the eastern banks are there sheer precipices ten or fifteen feet high.
17. the priests … and all the Israelites passed over on dry ground—the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.
CHAPTER 4
1-3. the Lord spake unto Joshua, Take you twelve
men—each representing a tribe. They had been previously
chosen for this service (
4, 5. Joshua called the twelve men—They
had probably, from a feeling of reverence, kept back, and were standing
on the eastern bank. They were now ordered to advance. Picking up each
a stone, probably as large as he could carry, from around the spot
"where the priests stood," they pass over before the ark and deposit
the stones in the place of next encampment (
6, 7. That this may be a sign among you—The erection of cairns, or huge piles of stones, as monuments of remarkable incidents has been common among all people, especially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially among the nomadic people of the East. Although there be no inscription engraved on them, the history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by the conveyance of the twelve stones to Gilgal: it was that they might be a standing record to posterity of the miraculous passage of the Jordan.
8. the children of Israel did so as Joshua commanded—that is, it was done by their twelve representatives.
9. Joshua set up twelve stones … in the place where the feet of the priests … stood—In addition to the memorial just described, there was another memento of the miraculous event, a duplicate of the former, set up in the river itself, on the very spot where the ark had rested. This heap of stones might have been a large and compactly built one and visible in the ordinary state of the river. As nothing is said where these stones were obtained, some have imagined that they might have been gathered in the adjoining fields and deposited by the people as they passed the appointed spot.
they are there unto this day—at least
twenty years after the event, if we reckon by the date of this history
(
10. the priests which bare the ark stood in the
midst of Jordan—This position was well calculated to animate
the people, who probably crossed below the ark, as well as to
facilitate Joshua's execution of the minutest instructions respecting
the passage (
11. the ark of the Lord passed over, and the priests, in the presence of the people—The ark is mentioned as the efficient cause; it had been the first to move—it was the last to leave—and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene. It was a great miracle, greater even than the passage of the Red Sea in this respect: that, admitting the fact, there is no possibility of rationalistic insinuations as to the influence of natural causes in producing it, as have been made in the former case.
12, 13. the children of Reuben … passed over
armed before the children of Israel—There is no precedency to
the other tribes indicated here; for there is no reason to suppose that
the usual order of march was departed from; but these are honorably
mentioned to show that, in pursuance of their promise (
13. to the plains of Jericho—That part of the Arabah or Ghor, on the west, is about seven miles broad from the Jordan to the mountain entrance at Wady-Kelt. Though now desert, this valley was in ancient times richly covered with wood. An immense palm forest, seven miles long, surrounded Jericho.
14-17. On that day the Lord magnified Joshua in the sight of all Israel—It appeared clear from the chief part he acted, that he was the divinely appointed leader; for even the priests did not enter the river or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor.
18. it came to pass, when the priests that bare the ark … were come out of the midst of Jordan … that the waters of Jordan returned unto their place—Their crossing, which was the final act, completed the evidence of the miracle; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before.
19. the people came up out of Jordan on the tenth day of the first month—that is, the month Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast.
and encamped in Gilgal—The name is
here given by anticipation (see on
20-24. those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal—Probably to render them more conspicuous, they might be raised on a foundation of earth or turf. The pile was designed to serve a double purpose—that of impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an important lesson in religion to the young and rising Israelites in after ages.
CHAPTER 5
1. the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea—Under the former designation were included the people who inhabited the mountainous region, and under the latter those who were on the seacoast of Palestine.
heard that the Lord had dried up the waters of Jordan … that their heart melted—They had probably reckoned on the swollen river interposing for a time a sure barrier of defense. But seeing it had been completely dried up, they were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but unhappily not into faith and penitent submission.
2. At that time—on the encampment being made after the passage.
the Lord said unto Joshua, Make thee sharp
knives—Stone knives, collect and make them ready. Flints have
been used in the early times of all people; and although the use of
iron was known to the Hebrews in the days of Joshua, probably the want
of a sufficient number of metallic implements dictated the employment
of flints on this occasion (compare
circumcise again the children of Israel the
second time—literally, "return and circumcise." The command
did not require him to repeat the operation on those who had undergone
it, but to resume the observance of the rite, which had been long
discontinued. The language, however, evidently points to a general
circumcising on some previous occasion, which, though unrecorded, must
have been made before the celebration of the passover at Sinai (compare
3. at the hill—probably one of the argillaceous hills that form the highest terrace of the Jordan, on a rising ground at the palm forest.
4-7. this is the cause why Joshua did
circumcise—The omission to circumcise the children born in
the wilderness might have been owing to the incessant movements of the
people; but it is most generally thought that the true cause was a
temporary suspension of the covenant with the unbelieving race who,
being rejected of the Lord, were doomed to perish in the wilderness,
and whose children had to bear the iniquity of their fathers (
8. when they had done circumcising all the people—As the number of those born in the wilderness and uncircumcised must have been immense, a difficulty is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its performance was virtually an investment in the promised land, and its being delayed till their actual entrance into the country was a wise and gracious act on the part of God, who postponed this trying duty till the hearts of the people, animated by the recent astonishing miracle, were prepared to obey the divine will.
they abode in their places … till they were whole—It is calculated that, of those who did not need to be circumcised, more than fifty thousand were left to defend the camp if an attack had been then made upon it.
9. the Lord said unto Joshua, This day have I rolled away the reproach of Egypt—The taunts industriously cast by that people upon Israel as nationally rejected by God by the cessation of circumcision and the renewal of that rite was a practical announcement of the restoration of the covenant [Keil].
Gilgal—No trace either of the name or
site is now to be found; but it was about two miles from Jericho [Josephus], and well suited for an encampment
by the advantages of shade and water. It was the first place pronounced
"holy" in the Holy Land (
10. kept the passover on the fourteenth day of the
month at even—The time fixed by the law (see on
11, 12. And they did eat of the old corn of the land—found in storehouses of the inhabitants who had fled into Jericho.
parched corn—new grain (see on
13. when Joshua was by Jericho—in the immediate vicinity of that city, probably engaged in surveying the fortifications, and in meditating the best plan of a siege.
there stood a man over against him with his sword drawn—It is evident from the strain of the context that this was not a mere vision, but an actual appearance; the suddenness of which surprised, but did not daunt, the intrepid leader.
14. the host of the Lord—either the
Israelitish people (
Joshua fell on his face …, and did
worship—The adoption by Joshua of this absolute form of
prostration demonstrates the sentiments of profound reverence with
which the language and majestic bearing of the stranger inspired him.
The real character of this personage was disclosed by His accepting the
homage of worship (compare
CHAPTER 6
1. Now Jericho was straitly shut up—This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host.
2. See, I have given into thine hand Jericho—The language intimates that a purpose already formed was about to be carried into immediate execution; and that, although the king and inhabitants of Jericho were fierce and experienced warriors, who would make a stout and determined resistance, the Lord promised a certain and easy victory over them.
3-5. ye shall compass the city, all ye men of war. … Thus shalt thou do six days, &c.—Directions are here given as to the mode of procedure. Hebrew, "horns of jubilee"; that is, the bent or crooked trumpets with which the jubilee was proclaimed. It is probable that the horns of this animal were used at first; and that afterwards, when metallic trumpets were introduced, the primitive name, as well as form of them, was traditionally continued. The design of this whole proceeding was obviously to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites a memorable lesson of faith and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark as the symbol of His presence. The length of time during which those circuits were made tended the more intensely to arrest the attention, and to deepen the impressions, both of the Israelites and the enemy. The number seven was among the Israelites the symbolic seal of the covenant between God and their nation [Keil, Hengstenberg].
6, 7. Joshua … called the priests—The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.
8-11. the seven priests bearing the seven trumpets … passed on before the Lord—before the ark, called "the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made in deep and solemn silence, conforming to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining—here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle [Bishop Hall].
12-14. Joshua rose early in the morning, and the priests took up the ark of the Lord—The second day's procession seems to have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.
15. on the seventh day, that they rose early about the dawning of the day, and compassed the city … seven times—on account of the seven circuits they had to make that day. It is evident, however, that the militia only of the Israelites had been called to the march—for it is inconceivable that two millions of people could have gone so frequently round the city in a day.
16. it came to pass at the seventh time, …
Joshua said unto the people, Shout; for the Lord hath given you the
city—This delay brought out their faith and obedience in so
remarkable a manner, that it is celebrated by the apostle (
17-19. And the city shall be
accursed—(See on
18. and ye, in any wise keep yourselves from the
accursed thing—Generally they were at liberty to take the
spoil of other cities that were captured (
20, 21. So the people shouted when the priests
blew with the trumpets—Towards the close of the seventh
circuit, the signal was given by Joshua, and on the Israelites' raising
their loud war cry, the walls fell down, doubtless burying multitudes
of the inhabitants in the ruins, while the besiegers, rushing in,
consigned everything animate and inanimate to indiscriminate
destruction (
22, 23. Joshua had said … Go into the harlot's house, and bring out thence the woman, and all that she hath—It is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were rescued according to promise.
23. they brought out all her kindred, and left them without the camp of Israel—a temporary exclusion, in order that they might be cleansed from the defilement of their native idolatries and gradually trained for admission into the society of God's people.
24. burned the city … and all … therein—except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.
25. she—Rahab
dwelleth in Israel unto this day—a proof that this book was written not long after the events related.
26. Joshua adjured them at that time—that is, imposed upon his countrymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendant vices.
Cursed be the man … that riseth up and buildeth this city Jericho—that is, makes the daring attempt to build.
he shall lay the foundation thereof in his
first-born, and in his youngest son shall he set up the gates of
it—shall become childless—the first beginning being
marked by the death of his oldest son, and his only surviving child
dying at the time of its completion. This curse was accomplished five
hundred fifty years after its denunciation (see on
CHAPTER 7
1. the children of Israel committed a trespass in the accursed thing—There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.
Achan—called afterwards "Achar"
("trouble") (
Zabdi—or Zimri (
Zerah—or Zarah, son of Judah and Tamar
(
2. Joshua sent men from Jericho to
Ai—After the sacking of Jericho, the next step was to
penetrate into the hills above. Accordingly, spies went up the mountain
pass to view the country. The precise site of Ai, or Hai, is indicated
with sufficient clearness (
Beth-aven—("house of vanity")—a
name afterwards given derisively (
3. Let not all the people go up, … for they
are but few—As the population of Ai amounted to twelve
thousand (
4, 5. they fled before the men of Ai—An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.
5. chased them from before the gate even unto Shebarim—that is, unto the "breakings" or "fissures" at the opening of the passes.
and smote them in the going down—that is, the declivity or slope of the deep, rugged, adjoining wady.
wherefore the hearts of the people melted, and became as water—It is evident that the troops engaged were a tumultuary, undisciplined band, no better skilled in military affairs than the Bedouin Arabs, who become disheartened and flee on the loss of ten or fifteen men. But the consternation of the Israelites arose from another cause—the evident displeasure of God, who withheld that aid on which they had confidently reckoned.
6-9. Joshua rent his clothes, and fell to the earth … before the ark … he and the elders—It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.
10-15. the Lord said unto Joshua, Get thee
up—The answer of the divine oracle was to this effect: the
crisis is owing not to unfaithfulness in Me, but sin in the people. The
conditions of the covenant have been violated by the reservation of
spoil from the doomed city; wickedness, emphatically called folly, has
been committed in Israel (
16-18. So Joshua rose up early, and brought Israel
by their tribes—that is, before the tabernacle. The lot being
appealed to (
19. Joshua said unto Achan, My son, give … glory to God—a form of adjuration to tell the truth.
21. a goodly Babylonish garment—literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.
two hundred shekels of silver—equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.
a wedge of gold—literally, an ingot or bar in the shape of a tongue.
22, 23. Joshua sent messengers, and they ran unto the tent—from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.
24-26. Joshua, and all Israel with him, took
Achan—He with his children and all his property, cattle as
well as movables, were brought into one of the long broad ravines that
open into the Ghor, and after being stoned to death (
26. they raised over him a great heap of stones—It is customary to raise cairns over the graves of criminals or infamous persons in the East still.
the name of that place was called, The valley of Achor—("trouble"),
unto this day—So painful an episode
would give notoriety to the spot, and it is more than once noted by the
sacred writers of a later age (
CHAPTER 8
1, 2. The Lord said unto Joshua, Fear
not—By the execution of justice on Achan, the divine wrath
was averted, the Israelites were reassured, defeat was succeeded by
victory; and thus the case of Ai affords a striking example of God's
disciplinary government, in which chastisements for sin are often made
to pave the way for the bestowment of those temporal benefits, which,
on account of sin, have been withdrawn, or withheld for a time. Joshua,
who had been greatly dispirited, was encouraged by a special
communication promising him (see
take all the people of war with thee, and arise,
go up to Ai—The number of fighting men amounted to six
hundred thousand, and the whole force was ordered on this occasion,
partly because the spies, in their self-confidence, had said that a few
were sufficient to attack the place (
I have given into thy hand the king of Ai, and his people, and his city, and his land … lay thee an ambush for the city—God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.
3. So Joshua … chose out thirty thousand
mighty men of valour—Joshua despatched thirty thousand men
under cover of night, to station themselves at the place appointed for
the ambuscade. Out of this number a detachment of five thousand was
sent forward to conceal themselves in the immediate precincts of the
town, in order to seize the first opportunity of throwing themselves
into it [
4. behind the city—is rendered (
9. between Beth-el and Ai—Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [Van De Velde; Robinson].
10. Joshua … numbered the people—that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor.
he and the elders of Israel—the chief
magistrates and rulers, whose presence and official authority were
necessary to ensure that the cattle and spoil of the city might be
equally divided between the combatants and the rest of the people
(
11-14. there was a valley between them and Ai—literally, "the valley."
13. Joshua went that night into the midst of the
valley—The deep and steep-sided glen to the north of
Tell-el-hajar, into which one looks down from the tell, fully agrees
with this account [Van De Velde]. Joshua
himself took up his position on the north side of "the
ravine"—the deep chasm of the wady El-Murogede; "that
night"—means, while it was dark, probably after midnight, or very
early in the morning (
14. at a time appointed—either an hour
concocted between the king and people of Ai and those of Beth-el, who
were confederates in this enterprise, or perhaps they had fixed on the
same time of day, as they had fought successfully against Israel on the
former occasion, deeming it a lucky hour (
but he wist not that there were liers in ambush against him behind the city—It is evident that this king and his subjects were little experienced in war; otherwise they would have sent out scouts to reconnoitre the neighborhood; at all events, they would not have left their town wholly unprotected and open. Perhaps an ambuscade may have been a war stratagem hitherto unknown in that country, and among that people.
15-17. Joshua and all Israel made as if they were
beaten before them—the pretended flight in the direction of
the wilderness; that is, southeast, into the Ghor, the desert valley of
the Jordan, decoyed all the inhabitants of Ai out of the city, while
the people of Beth-el hastened to participate in the expected victory.
It is supposed by some, from "the city," and not "cities," being spoken
of, that the effective force of Beth-el had been concentrated in Ai, as
the two places were closely contiguous, and Ai the larger of the two.
(See
18-25. Joshua stretched out the spear that he had in his hand toward the city—The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.
23. the king of Ai they took alive, and brought him to Joshua—to be reserved for a more ignominious death, as a greater criminal in God's sight than his subjects. In the mingled attack from before and behind, all the men were massacred.
24. all the Israelites returned unto Ai, and smote
it with the edge of the sword—the women, children, and old
persons left behind, amounting, in all, to twelve thousand people
[
26. Joshua drew not his hand
back—Perhaps, from the long continuance of the posture, it
might have been a means appointed by God, to animate the people, and
kept up in the same devout spirit as Moses had shown, in lifting up his
hands, until the work of slaughter had been completed—the ban
executed. (See on
28. Joshua burnt Ai, and made it an heap for
ever—"For ever" often signifies "a long time" (
29. The king of Ai he hanged on a tree until eventide—that is, gibbeted. In ancient, and particularly Oriental wars, the chiefs, when taken prisoners, were usually executed. The Israelites were obliged, by the divine law, to put them to death. The execution of the king of Ai would tend to facilitate the conquest of the land, by striking terror into the other chiefs, and making it appear a judicial process, in which they were inflicting the vengeance of God upon His enemies.
take his carcass down … and raise thereon
a great heap of stones—It was taken down at sunset, according
to the divine command (
30, 31. Then Joshua built an altar unto the Lord
God of Israel in mount Ebal—(See on
31. an altar of whole stones—according
to the instructions given to Moses (
over which no man hath lifted up any
iron—that is, iron tool. The reason for this was that every
altar of the true God ought properly to have been built of earth (
they offered thereon burnt offerings unto the
Lord, and sacrificed peace offerings—This had been done when
the covenant was established (
32. he wrote there upon the stones a copy of the
law of Moses—(See on
33. all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side—One half of Israel was arranged on Gerizim, and the other half on Ebal—along the sides and base of each.
before the priests the Levites—in full view of them.
34. afterward he read all the words of the
law—caused the priests or Levites to read it (
35. There was not a word of all that Moses
commanded, which Joshua read not—It appears that a much
larger portion of the law was read on this occasion than the brief
summary inscribed on the stones; and this must have been the essence of
the law as contained in Deuteronomy (
CHAPTER 9
1. all the kings which were on this side—that is, the western side of Jordan.
in the hills, and in ther valleys, and in all
the coasts of the great sea—This threefold distinction marks
out very clearly a large portion of Canaan. The first designates the
hill country, which belonged afterwards to the tribes of Judah and
Ephraim: the second, all the low country from Carmel to Gaza; and the
third, the shores of the Mediterranean, from the Isthmus of Tyre to the
plain of Joppa. (As for the tribes mentioned, see on
heard thereof—that is, of the sacking of Jericho and Ai, as well as the rapid advance of the Israelites into the interior of the country.
2. they gathered themselves together, to fight with Joshua and with Israel, with one accord—Although divided by separate interests and often at war with each other, a sense of common danger prompted them to suspend their mutual animosities, that by their united forces they might prevent the land from falling into the hands of foreign masters.
3-15. when the inhabitants of Gibeon
heard—This town, as its name imports, was situated on a rocky
eminence, about six miles northwest from Jerusalem, where the modern
village of El Jib now stands. It was the capital of the Hivites, and a
large important city (
4. They did work wilily—They acted with dexterous policy, seeking the means of self-preservation, not by force, which they were convinced would be unavailing, but by artful diplomacy.
took old sacks upon their asses—Travellers in the East transport their luggage on beasts of burden; the poorer sort stow all their necessaries, food, clothes, utensils together, in a woollen or hair-cloth sack, laid across the shoulders of the beast they ride upon.
wine bottles, old, and rent, and bound up—Goat-skins, which are better adapted for carrying liquor of any kind fresh and good, than either earthenware, which is porous, or metallic vessels, which are soon heated by the sun. These skin bottles are liable to be rent when old and much used; and there are various ways of mending them—by inserting a new piece of leather, or by gathering together the edges of the rent and sewing them in the form of a purse, or by putting a round flat splinter of wood into the hole.
5. old shoes and clouted—Those who have but one ass or mule for themselves and baggage frequently dismount and walk—a circumstance which may account for the worn shoes of the pretended travellers.
bread … dry and mouldy—This must have been that commonly used by travellers—a sort of biscuit made in the form of large rings, about an inch thick, and four or five inches in diameter. Not being so well baked as our biscuits, it becomes hard and mouldy from the moisture left in the dough. It is usually soaked in water previous to being used.
6-14. they went to Joshua unto the camp at Gilgal—Arrived at the Israelitish headquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business.
7. the men of Israel said unto the Hivites,
Peradventure ye dwell among us—The answer of the Israelites
implied that they had no discretion, that their orders were imperative,
and that if the strangers belonged to any of the native tribes, the
idea of an alliance with them was unlawful since God had forbidden it
(
9. From a very far country thy servants are come because of the name of the Lord thy God—They pretended to be actuated by religious motives in seeking to be allied with His people. But their studied address is worthy of notice in appealing to instances of God's miraculous doings at a distance, while they pass by those done in Canaan, as if the report of these had not yet reached their ears.
14, 15. the men took of their victuals and asked
not counsel at the mouth of the Lord—The mouldy appearance of
their bread was, after examination, accepted as guaranteeing the truth
of the story. In this precipitate conclusion the Israelites were guilty
of excessive credulity and culpable negligence, in not asking by the
high priest's Urim and Thummim the mind of God, before entering into
the alliance. It is not clear, however, that had they applied for
divine direction they would have been forbidden to spare and connect
themselves with any of the Canaanite tribes who renounced idolatry and
embraced and worshipped the true God. At least, no fault was found with
them for making a covenant with the Gibeonites; while, on the other
hand, the violation of it was severely punished (
16, 17. at the end of three days … they
heard that they were their neighbours, and that they dwelt among
them—This information was obtained in their further progress
through the country; for as
17. Chephirah—(
Beeroth—(
Kirjath-jearim—"the city of forests," now Kuryet-el-Enab [Robinson].
18-27. the children of Israel smote them not—The moral character of the Gibeonites' stratagem was bad. The princes of the congregation did not vindicate either the expediency or the lawfulness of the connection they had formed; but they felt the solemn obligations of their oath; and, although the popular clamor was loud against them, caused either by disappointment at losing the spoils of Gibeon, or by displeasure at the apparent breach of the divine commandment, they determined to adhere to their pledge, "because they had sworn by the Lord God of Israel." The Israelitish princes acted conscientiously; they felt themselves bound by their solemn promise; but to prevent the disastrous consequences of their imprudent haste, they resolved to degrade the Gibeonites to a servile condition as a means of preventing their people from being ensnared into idolatry, and thus acted up, as they thought, to the true spirit and end of the law.
27. hewers of wood and drawers of
water—The menials who performed the lowest offices and
drudgery in the sanctuary; whence they were called Nethinims (
CHAPTER 10
1. Adoni-zedek—"lord of righteousness"—nearly synonymous with Melchizedek, "king of righteousness." These names were common titles of the Jebusite kings.
Jerusalem—The original name, "Salem"
(
inhabitants of Gibeon had made peace with Israel, and were among them—that is, the Israelites; had made an alliance with that people, and acknowledging their supremacy, were living on terms of friendly intercourse with them.
2. they feared greatly—The dread inspired by the rapid conquests of the Israelites had been immensely increased by the fact of a state so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders.
as one of the royal cities—Although
itself a republic (
3, 4. Wherefore Adoni-zedek … sent, … saying, Come up unto me, and help me—A combined attack was meditated on Gibeon, with a view not only to punish its people for their desertion of the native cause, but by its overthrow to interpose a barrier to the farther inroads of the Israelites. This confederacy among the mountaineers of Southern Palestine was formed and headed by the king of Jerusalem, because his territory was most exposed to danger, Gibeon being only six miles distant, and because he evidently possessed some degree of pre-eminence over his royal neighbors.
5. the five kings of the Amorites—The
settlement of this powerful and warlike tribe lay within the confines
of Moab; but having also acquired extensive possessions on the
southwest of the Jordan, their name, as the ruling power, seems to have
been given to the region generally (
6-8. the men of Gibeon sent unto
Joshua—Their appeal was urgent and their claim to protection
irresistible, on the ground, not only of kindness and sympathy, but of
justice. In attacking the Canaanites, Joshua had received from God a
general assurance of success (
9. Joshua therefore came upon them
suddenly—This is explained in the following clause, where he
is described as having accomplished, by a forced march of picked men,
in one night, a distance of twenty-six miles, which, according to the
slow pace of Eastern armies and caravans, had formerly been a three
days' journey (
10, 11. the Lord discomfited
them—Hebrew, "terrified," confounded the Amorite
allies, probably by a fearful storm of lightning and thunder. So the
word is usually employed (
and slew them with a great slaughter at Gibeon—This refers to the attack of the Israelites upon the besiegers. It is evident that there had been much hard fighting around the heights of Gibeon, for the day was far spent before the enemy took to flight.
chased them along the way that goeth up to Beth-horon—that is, "the House of Caves," of which there are still traces existing. There were two contiguous villages of that name, upper and nether. Upper Beth-horon was nearest Gibeon—about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight. The fugitives had crossed the high ridge of Upper Beth-horon, and were in full flight down the descent to Beth-horon the Nether. The road between the two places is so rocky and rugged that there is a path made by means of steps cut in the rock [Robinson]. Down this pass Joshua continued his victorious rout. Here it was that the Lord interposed, assisting His people by means of a storm, which, having been probably gathering all day, burst with such irresistible fury, that "they were more which died with hailstones than they whom the children of Israel slew with the sword." The Oriental hailstorm is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their prodigious size, and the violence with which they fall, make them always very injurious to property, and often fatal to life. The miraculous feature of this tempest, which fell on the Amorite army, was the entire preservation of the Israelites from its destructive ravages.
12-15. Then spake Joshua to the Lord … and
… he said in the sight of Israel, Sun, stand thou still …
and thou, Moon—The inspired author here breaks off the thread
of his history of this miraculous victory to introduce a quotation from
an ancient poem, in which the mighty acts of that day were
commemorated. The passage, which is parenthetical, contains a
poetical description of the victory which was miraculously
gained by the help of God, and forms an extract from "the book of
Jasher," that is, "the upright"—an anthology, or collection of
national songs, in honor of renowned and eminently pious heroes. The
language of a poem is not to be literally interpreted; and therefore,
when the sun and moon are personified, addressed as intelligent beings,
and represented as standing still, the explanation is that the light of
the sun and moon was supernaturally prolonged by the same laws of
refraction and reflection that ordinarily cause the sun to appear above
the horizon, when it is in reality below it [Keil, Bush]. Gibeon
("a hill") was now at the back of the Israelites, and the height would
soon have intercepted the rays of the setting sun. The valley of Ajalon
("stags") was before them, and so near that it was sometimes called
"the valley of Gibeon" (
16-27. these five kings … hid themselves in a cave—Hebrew, "the cave."
at Makkedah—The pursuit was continued,
without interruption, to Makkedah at the foot of the western mountains,
where Joshua seems to have halted with the main body of his troops
while a detachment was sent forward to scour the country in pursuit of
the remaining stragglers, a few of whom succeeded in reaching the
neighboring cities. The last act, probably the next day, was the
disposal of the prisoners, among whom the five kings were consigned to
the infamous doom of being slain (
24. put your feet upon the necks of these
kings—not as a barbarous insult, but a symbolical action,
expressive of a complete victory (
28-42. that day Joshua took Makkedah—In this and the following verses is described the rapid succession of victory and extermination which swept the whole of southern Palestine into the hands of Israel. "All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal."
CHAPTER 11
1-9. And it came to pass, when Jabin king of Hazor
had heard those things—The scene of the sacred narrative is
here shifted to the north of Canaan, where a still more extensive
confederacy was formed among the ruling powers to oppose the further
progress of the Israelites. Jabin ("the Intelligent"), which seems to
have been a hereditary title (
2. the kings that were on the north of the mountains—the Anti-libanus district.
the plains south of Chinneroth—the northern part of the Arabah, or valley of the Jordan.
the valley—the low and level country, including the plain of Sharon.
borders of Dor on the west—the highlands of Dor, reaching to the town of Dor on the Mediterranean coast, below mount Carmel.
3. the Canaanites on the east and on the west—a particular branch of the Canaanitish population who occupied the western bank of the Jordan as far northward as the Sea of Galilee, and also the coasts of the Mediterranean Sea.
under Hermon—now Jebel-es-sheikh. It was the northern boundary of Canaan on the east of the Jordan.
land of Mizpeh—now Cœlo-Syria.
4, 5. they went out, … as the sand that is upon the sea-shore in multitude—The chiefs of these several tribes were summoned by Jabin, being all probably tributary to the kingdom of Hazor. Their combined forces, according to Josephus, amounted to three hundred thousand infantry, ten thousand cavalry, and twenty thousand war chariots.
with horses and chariots very many—The
war chariots were probably like those of Egypt, made of wood, but
nailed and tipped with iron. These appear for the first time in the
Canaanite war, to aid this last determined struggle against the
invaders; and "it was the use of these which seems to have fixed the
place of rendezvous by the lake Merom (now Huleh), along whose level
shores they could have full play for their force." A host so formidable
in numbers, as well as in military equipments, was sure to alarm and
dispirit the Israelites. Joshua, therefore, was favored with a renewal
of the divine promise of victory (
6-8. to-morrow, about this time will I deliver them up all slain before Israel—As it was impossible to have marched from Gilgal to Merom in one day, we must suppose Joshua already moving northward and within a day's distance of the Canaanite camp, when the Lord gave him this assurance of success. With characteristic energy he made a sudden advance, probably during the night, and fell upon them like a thunderbolt, when scattered along the rising grounds (Septuagint), before they had time to rally on the plain. In the sudden panic "the Lord delivered them into the hand of Israel, who smote them, and chased them." The rout was complete; some went westward, over the mountains, above the gorge of the Leontes, to Sidon and Misrephothmaim ("glass-smelting houses"), in the neighborhood, and others eastward to the plain of Mizpeh.
8. they left none remaining—of those whom they overtook. All those who fell into their hands alive were slain.
9. Joshua did unto them as the Lord bade
him—(See
11. he burnt Hazor with fire—calmly and deliberately, doubtless, according to divine direction.
13. as for the cities that stood still in their strength—literally, "on their heaps." It was a Phœnician custom to build cities on heights, natural or artificial [Hengstenberg].
16. So Joshua took all that land—Here
follows a general view of the conquest. The division of the country
there into five parts; namely, the hills, the land of Goshen, that is,
a pastoral land near Gibeon (
17. from the mount Halak—Hebrew, "the smooth mountain."
that goeth up to Seir—an irregular line of white naked hills, about eighty feet high, and seven or eight geographical miles in length that cross the whole Ghor, eight miles south of the Dead Sea, probably "the ascent of Akrabbim" [Robinson].
unto Baal-gad in the valley of Lebanon—the city or temple of the god of destiny, in Baalbec.
23. Joshua took the whole land—The battle of the take of Merom was to the north what the battle of Beth-horon was to the south; more briefly told and less complete in its consequences; but still the decisive conflict by which the whole northern region of Canaan fell into the hands of Israel [Stanley].
CHAPTER 12
1. Now these are the kings of the land, which the
children of Israel smote, and possessed their land on the other side
Jordan—This chapter contains a recapitulation of the
conquests made in the promised land, with the additional mention of
some places not formerly noted in the sacred history. The river Arnon
on the south and mount Hermon on the north were the respective
boundaries of the land acquired by the Israelites beyond Jordan (see
7. Baal-gad … even unto …
Halak—(See on
CHAPTER 13
1. Now Joshua was old and stricken in
years—He was probably above a hundred years old; for the
conquest and survey of the land occupied about seven years, the
partition one; and he died at the age of one hundred ten years (
2-6. This is the land that yet
remaineth—that is, to be acquired. This section forms a
parenthesis, in which the historian briefly notices the districts yet
unsubdued; namely, first, the whole country of the Philistines—a
narrow tract stretching about sixty miles along the Mediterranean
coast, and that of the Geshurites to the south of it (
3, 4. also the Avites: From [on] the
south—The two clauses are thus connected in the
Septuagint and many other versions. On being driven out (
4. all the land of the Canaanites, and Mearah—("the cave")
that is beside the Sidonians—a mountainous region of Upper Galilee, remarkable for its caves and fastnesses.
unto Aphek—now Afka; eastward, in Lebanon.
to the borders of the Amorites—a portion of the northeastern territory that had belonged to Og. The third district that remained unsubdued:
5. all the land of the Giblites—Their capital was Gebal or Bylbos (Greek), on the Mediterranean, forty miles north of Sidon.
all Lebanon, toward the sunrising—that is, Anti-libanus; the eastern ridge, which has its proper termination in Hermon.
entering into Hamath—the valley of Baalbec.
6, 7. All the inhabitants of the hill country from
Lebanon unto Misrephoth-maim—(See on
them will I drive out—The fulfilment of this promise was conditional. In the event of the Israelites proving unfaithful or disobedient, they would not subdue the districts now specified; and, in point of fact, the Israelites never possessed them though the inhabitants were subjected to the power of David and Solomon.
only divide thou it by lot unto the Israelites
for an inheritance—The parenthetic section being closed, the
historian here resumes the main subject of this chapter—the order
of God to Joshua to make an immediate allotment of the land. The method
of distribution by lot was, in all respects, the best that could have
been adopted, as it prevented all ground of discontent, as well as
charges of arbitrary or partial conduct on the part of the leaders; and
its announcement in the life of Moses (
8. With whom—Hebrew, "him." The
antecedent is evidently to Manasseh, not, however, the half-tribe just
mentioned, but the other half; for the historian, led, as it were, by
the sound of the word, breaks off to describe the possessions beyond
Jordan already assigned to Reuben, Gad, and the half of Manasseh (see
on
CHAPTER 14
1. these are the countries which the children of
Israel inherited in the land of Canaan—This chapter forms the
introduction to an account of the allocation of the land west of
Jordan, or Canaan proper, to the nine tribes and a half. It was also
made by lot in presence of a select number of superintendents,
appointed according to divine directions given to Moses (see on
4. The children of Joseph were two tribes,
Manasseh and Ephraim—As two and a half tribes were settled on
the east Jordan, and the Levites had no inheritance assigned them in
land, there would have been only eight and a half tribes to provide
for. But Ephraim and Manasseh, the two sons of Joseph, had been
constituted two tribes (
5. the children of Israel … divided the land—that is, they made the preliminary arrangements for the work. A considerable time was requisite for the survey and measurement.
6-11. Then the children of Judah came unto Joshua
in Gilgal: and Caleb … said—This incident is recorded
here because it occurred while the preparations were being made for
casting the lots, which, it appears, were begun in Gilgal. The claim of
Caleb to the mountains of Hebron as his personal and family possessions
was founded on a solemn promise of Moses, forty-five years before
(
12. give me this mountain, whereof the Lord spake in that day—this highland region.
for thou heardest in that day how the Anakims were there—The report of the spies, who tried to kindle the flame of sedition and discontent, related chiefly to the people and condition of this mountain district, and hence it was promised as the reward of Caleb's truth, piety, and faithfulness.
13, 14. Joshua blessed him, and gave unto Caleb Hebron for an inheritance—Joshua, who was fully cognizant of all the circumstances, not only admitted the claim, but in a public and earnest manner prayed for the divine blessing to succor the efforts of Caleb in driving out the idolatrous occupiers.
15. Kirjath-arba—that is, the city of Arba, a warrior among the native race remarkable for strength and stature.
the land had rest from war—Most of the kings having been slain and the natives dispirited, there was no general or systematic attempt to resist the progress and settlement of the Israelites.
CHAPTER 15
1. This then was the lot of the tribe of the
children of Judah—In what manner the lot was drawn on this
occasion the sacred historian does not say; but it is probable that the
method adopted was similar to that described in
2. the bay—Hebrew, "tongue." It pushes its waters out in this form to a great distance [Robinson].
3. Maaleh-akrabbim—Hebrew, "the
ascent of scorpions"; a pass in the "bald mountain" (see on
5. the end—that is, the mouth of the Jordan.
6. Beth-hogla—now Ain Hajla, a fine spring of clear and sweet water, at the northern extremity of the Dead Sea, about two miles from the Jordan [Robinson].
Beth-arabah—"the house," or "place of
solitude," in the desert of Judah (
stone of Bohan the son of Reuben—the sepulchral monument of a Reubenite leader, who had been distinguished for his bravery, and had fallen in the Canaanite war.
7. Achor—(see on
Adummim—a rising ground in the
wilderness of Jericho, on the south of the little brook that flowed
near Jericho (
En-shemesh—"the fountain of the sun"; "either the present well of the apostle, below Bethany, on the road to Jericho, or the fountain near to St. Saba" [Robinson].
En-rogel—"the fuller's fountain," on the southeast of Jerusalem, below the spot where the valleys of Jehoshaphat and Hinnom unite.
13. unto Caleb he gave a part among the children
of Judah—(See on
14. drove thence the three sons of Anak—rather three chiefs of the Anakim race. This exploit is recorded to the honor of Caleb, as the success of it was the reward of his trust in God.
15. Debir—"oracle." Its former name, Kirjath-sepher, signifies "city of the book," being probably a place where public registers were kept.
16-20. He that smiteth
Kirjath-sepher—This offer was made as an incentive to
youthful bravery (see on
18, 19. as she came unto him—that is, when about to remove from her father's to her husband's house. She suddenly alighted from her travelling equipage—a mark of respect to her father, and a sign of making some request. She had urged Othniel to broach the matter, but he not wishing to do what appeared like evincing a grasping disposition, she resolved herself to speak out. Taking advantage of the parting scene when a parent's heart was likely to be tender, she begged (as her marriage portion consisted of a field which, having a southern exposure, was comparatively an arid and barren waste) he would add the adjoining one, which abounded in excellent springs. The request being reasonable, it was granted; and the story conveys this important lesson in religion, that if earthly parents are ready to bestow on their children that which is good, much more will our heavenly Father give every necessary blessing to them who ask Him.
21-63. the uttermost cities of the tribe of the
children of Judah—There is given a list of cities within the
tribal territory of Judah, arranged in four divisions, corresponding to
the districts of which it consisted—the cities in the southern
part (
CHAPTER 16
1. the lot of the children of Joseph
fell—Hebrew, "went forth," referring either to the lot
as drawn out of the urn, or to the tract of land thereby assigned. The
first four verses describe the territory allotted to the family of
Joseph in the rich domains of central Palestine. It was drawn in one
lot, that the brethren might be contiguously situated; but it was
afterwards divided. The southern boundary only is described here; that
on the north being irregular and less defined (
water of Jericho—(
mount Beth-el—the ridge south of Beth-el. Having described the position of Joseph's family generally the historian proceeds to define the territory; first, that of Ephraim.
5-9. the border of their inheritance … was Ataroth-addar—Ataroth-addar (now Atara), four miles south of Jetta [Robinson], is fixed on as a center, through which a line is drawn from Upper Beth-horon to Michmethah, showing the western limit of their actual possessions. The tract beyond that to the sea was still unconquered.
6, 7. Michmethah on the north side—The northern boundary is traced from this point eastward to the Jordan.
8. from Tappuah westward unto the river Kanah—It is retraced from east to west, to describe the prospective and intended boundary, which was to reach to the sea. Kanah ("reedy") flows into the Mediterranean.
9. separate cities for the children of Ephraim
were among the inheritance of Manasseh—(
10. they drave not out the Canaanites … but
the Canaanites dwell among the Ephraimites unto this day, and serve
under tribute—This is the first mention of the fatal policy
of the Israelites, in neglecting the divine command (
CHAPTER 17
1-6. There was also a lot for the tribe of
Manasseh—Ephraim was mentioned, as the more numerous and
powerful branch of the family of Joseph (
Machir—his descendants.
the father of Gilead—Though he had a
son of that name (
7-11. the coast of Manasseh was from Asher to Michmethah—The southern boundary is here traced from the east. Asher (now Yasir), the starting point, was a town fifteen Roman miles east of Shechem, and anciently a place of importance.
9. the coast descended unto the river Kanah,
southward of the river—The line which separated the
possessions of the two brothers from each other ran to the south of the
stream. Thus the river was in the territory of Manasseh; but the cities
which were upon the river, though all were within the limits of
Manasseh's possessions, were assigned partly to Ephraim, and partly to
Manasseh; those on the south side being given to the former; those upon
the north to the latter [Keil]. It
appears (
11. Beth-shean and her towns—Greek, "Scythopolis" (now Beisan), in the valley of the Jordan, towards the east end of the plain of Jezreel. "Beth-shean" means "house of rest," so called from its being the halting place for caravans travelling between Syria or Midian, and Egypt, and the great station for the commerce between these countries for many centuries.
Ibleam and her towns—in the
neighborhood of Megiddo (
the inhabitants of Dor and her towns—(now Tantoura), anciently a strong fortress; a wall of wild precipitous rock defended the shore fortifications against attack from the land side.
En-dor and her towns—situated on a rocky eminence, four Roman miles south of Tabor.
Taanach and … Megiddo—These were
near to each other, and they are generally mentioned in Scripture
together. They were both royal and strongly fortified places (see on
three countries—districts or provinces. It is computed that Manasseh possessed in Asher and Issachar portions of ground to the extent of more than two hundred square miles.
12, 13. Yet the children of Manasseh could not drive out those cities—probably due to indolence, a love of ease. Perhaps a mistaken humanity, arising from a disregard or forgetfulness of the divine command, and a decreasing principle of faith and zeal in the service of God, were the causes of their failure.
14-18. the children of Joseph spake unto Joshua—The two tribes join in laying a complaint before the leader, as to the narrow boundaries of their allotment and its insufficiency to be the residence of tribes so vastly increased. But Joshua's answer was full of wisdom as well as patriotism. Knowing their character, he treated them accordingly, and sarcastically turned all their arguments against themselves. Thus he rebuked their unbelief and cowardice.
15. mount Ephraim—called so here by anticipation. The Gilboa range between Beth-shean and the plain of Jezreel is meant, anciently covered with an extensive forest.
16. chariots of iron—unusually strengthened with that metal, and perhaps armed with projecting scythes.
CHAPTER 18
1. the whole congregation … assembled
together at Shiloh—The main body of the Israelites had been
diminished by the separation of the three tribes, Judah, Ephraim, and
Manasseh into their respective allotments; and the country having been
in a great measure subdued, the camp was removed to Shiloh (now
Seilun). It was twenty or twenty-five miles north of Jerusalem, twelve
north of Beth-el, and ten south of Shechem, and embosomed in a rugged
and romantic glen. This sequestered spot in the heart of the country
might have been recommended by the dictates of convenience. There the
allotment of the territory could be most conveniently made, north,
south, east, and west, to the different tribes. But "the tabernacle of
the congregation was also set up there," and its removal therefore must
have been made or sanctioned by divine intimation (
2. there remained … seven tribes, which had not yet received their inheritance—The selection of Shiloh for the seat of worship, together with the consequent removal of the camp thither, had necessarily interrupted the casting of lots, which was commenced by fixing localities for the tribes of Judah and Joseph. Various causes led to a long delay in resuming it. The satisfaction of the people with their change to so pleasant and fertile a district, their preference of a nomad life, a love of ease, and reluctance to renew the war, seem to have made them indifferent to the possession of a settled inheritance. But Joshua was too much alive to the duty laid on him by the Lord to let matters continue in that state; and accordingly, since a general conquest of the land had been made, he resolved to proceed immediately with the lot, believing that when each tribe should receive its inheritance, a new motive would arise to lead them to exert themselves in securing the full possession.
3. How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you—This reproof conveys an impression that the seven tribes were dilatory to a criminal extent.
4-9. Give out from among you three men for each tribe—Though the lot determined the part of the country where each tribe was to be located, it could not determine the extent of territory which might be required; and the dissatisfaction of the children of Joseph with the alleged smallness of their possession gave reason to fear that complaints might arise from other quarters, unless precautions were taken to make a proper distribution of the land. For this purpose a commission was given to twenty-one persons—three chosen from each of the seven tribes which had not yet received their inheritance, to make an accurate survey of the country.
9. The men went and passed through the land, and described it by cities into seven parts in a book—dividing the land according to its value, and the worth of the cities which it contained, into seven equal portions. This was no light task to undertake. It required learning and intelligence which they or their instructors had, in all probability, brought with them out of Egypt. Accordingly, Josephus says that the survey was performed by men expert in geometry. And, in fact, the circumstantial account which is given of the boundaries of each tribe and its situation, well proves it to have been the work of no mean or incompetent hands.
10. Joshua cast lots for them in Shiloh before the Lord—before the tabernacle, where the divine presence was manifested, and which associated with the lot the idea of divine sanction.
11. the lot of … Benjamin came up—It has been supposed that there were two urns or vessels, from which the lots were drawn: one containing the names of the tribes, the other containing those of the seven portions; and that the two were drawn out simultaneously.
the coast of their lot came forth between the
children of Judah and the children of Joseph—Thus the
prophecy of Moses respecting the inheritance of Benjamin was remarkably
accomplished. (See on
CHAPTER 19
1. the second lot came forth to
Simeon—The next lot that was drawn at Shiloh, gave the tribe
of Simeon his inheritance within the territory, which had been assigned
to that of Judah. The knowledge of Canaan possessed by the Israelites,
when the division of the land commenced, was but very general, being
derived from the rapid sweep they had made over it during the course of
conquest; and it was on the ground of that rough survey alone that the
distribution proceeded, by which Judah received an inheritance. Time
showed that this territory was too large (
10-14. the third lot came up for the children of
Zebulun—The boundaries of the possession assigned to them
extended from the Lake of Chinnereth (Sea of Galilee) on the east, to
the Mediterranean on the west. Although they do not seem at first to
have touched on the western shore—a part of Manasseh running
north into Asher (
17-20. the fourth lot came out to Issachar—Instead of describing the boundaries of this tribe, the inspired historian gives a list of its principal cities. These cities are all in the eastern part of the plain of Esdraelon.
24-31. the fifth lot came out for the tribe of the children of Asher—The western boundary is traced from north to south through the cities mentioned; the site of them, however, is unknown.
26. to Carmel … and to
Shihor-libnath—that is, the "black" or "muddy river";
probably the Nahr Belka, below Dor (Tantoura); for that town belonged
to Asher (
29. and then the coast turneth to Ramah—now El-Hamra, which stood where the Leontes (Litany) ends its southern course and flows westward.
and to the strong city Tyre—The
original city appears to have stood on the mainland, and was
well-fortified. From Tyre the boundary ran to Hosah, an inland town;
and then, passing the unconquered district of Achzib (
32-39. the sixth lot came out to the children of
Naphtali—Although the cities mentioned have not been
discovered, it is evident, from Zaanannim, which is by Kedesh, that is,
on the northwest of Lake Merom (
34. Aznoth-tabor—on the east of Tabor towards the Jordan, for the border ran thence to Hukkok, touching upon that of Zebulun; and as the territory of Zebulun did not extend as far as the Jordan, Aznoth-tabor and Hukkok must have been border towns on the line which separated Naphtali from Issachar.
to Judah upon Jordan toward the
sunrising—The sixty cities, Havoth-jair, which were on the
eastern side of the Jordan, opposite Naphtali, were reckoned as
belonging to Judah, because Jair, their possessor, was a descendant of
Judah (
40-46. the seventh lot came out for the tribe … Dan—It lay on the west of Benjamin and consisted of portions surrendered by Judah and Ephraim. Its boundaries are not stated, as they were easily distinguishable from the relative position of Dan to the three adjoining tribes.
47. the children of Dan went up to fight against
Leshem—The Danites, finding their inheritance too small,
decided to enlarge its boundaries by the sword; and, having conquered
Leshem (Laish), they planted a colony there, calling the new settlement
by the name of Dan (see on
50. According to the word of the Lord they gave
him the city which he asked—It was most proper that the great
leader should receive an inheritance suited to his dignity, and as a
reward for his public services. But the gift was not left to the
spontaneous feelings of a grateful people. It was conferred "according
to the word of the Lord"—probably an unrecorded promise, similar
to what had been made to Caleb (
Timnath-serah—or Heres, on Mount Gaash
(
51. These are the inheritances—This verse is the formal close of the section which narrates the history of the land distribution; and to stamp it with due importance, the names of the commissioners are repeated, as well as the spot where so memorable a transaction took place.
CHAPTER 20
1-3. The Lord spake unto Joshua … Appoint
out for you cities of refuge—(See
4. he that doth flee unto one of those cities
shall stand at the entering of the gate of the city—It was
the place of public resort, and on arriving there he related his tale
of distress to the elders, who were bound to give him shelter and the
means of support, until the local authorities (
6. until the death of the high
priest—His death secured the complete deliverance of the
manslayer from his sin, only because he had been anointed with the holy
oil (
7-9. they appointed … cities—There
were six; three on the west, and three on the east, of Jordan. In the
first instance, they were a provision of the criminal law of the
Hebrews, necessary in the circumstances of that people (see on
CHAPTER 21
1-3. Then came near the heads of the fathers of
the Levites—The most venerable and distinguished members of
the three Levitical families, on behalf of their tribe, applied for the
special provision that had been promised them to be now awarded (see on
4-8. the lot came out for the families of the
Kohathites—The Levites were divided into Kohathites,
Gershonites, and Merarites. Among the former the family of Aaron were
exclusively appointed to the priesthood, and all the rest were ranked
in the common order of Levites. The first lot was drawn by the
Kohathites; and the first of theirs again by the priests, to whom
thirteen cities were granted, and ten to the rest of the Kohathites
(
9-40. they gave … these cities which are here mentioned by name—It was overruled by the unerring providence of the Divine Lawgiver that the cities of the priests lay within the territories of Judah and Benjamin. This was a provision, the admirable wisdom and propriety of which were fully manifested on the schism that took place in the reign of Rehoboam.
41. All the cities of the Levites within the
possession of the children of Israel were forty and eight cities with
their suburbs—This may appear too great a proportion compared
with those of the other tribes. But it must be borne in mind that the
list given here contains the names of every Levitical city (see on
43-45. the Lord gave unto Israel all the land
which he sware to give unto their fathers—This is a general
winding up of the history from the thirteenth chapter, which narrates
the occupation of the land by the Israelites. All the promises made,
whether to the people or to Joshua (
CHAPTER 22
1. Then Joshua called the Reubenites, and the
Gadites, and the half tribe of Manasseh—The general war of
invasion being ended and the enemy being in so dispirited and isolated
a condition that each tribe, by its own resources or with the aid of
its neighboring tribe, was able to repress any renewed hostilities, the
auxiliary Israelites from the eastern side of the Jordan were now
discharged from service. Joshua dismissed them with high commendations
for their fidelity and earnest admonitions to cultivate perpetual piety
in life. The redundancy of the language is remarkable [
3. Ye have not left your brethren these many days unto this day—for the space of seven years.
4-7. get you unto your tents—that is,
home; for their families had been left in fortified towns (
8. he spake unto them, saying, Return with much riches—in cattle, clothes, and precious metals.
divide the spoil of your enemies with your
brethren—(See on
10. when they came unto the borders of Jordan,
that are in the land of Canaan, the children of Reuben … built
there an altar by Jordan—This altar was probably an immense
pile of stones and earth. The generality of our translators supposes
that it was reared on the banks of the Jordan, within the limits of
Canaan proper. But a little closer examination seems to make the
conclusion irresistible that its position was on the eastern side of
the river, for these two reasons; first, because it is said (
11-29. and the children of Israel heard
say—Fame speedily spread intelligence of what the
trans-jordanic tribes had done. The act being suspected of some
idolatrous design, the tribes rose in a mass, and repairing to the
tabernacle at Shiloh, resolved to declare war against the two tribes
and a half as apostates from God. On calmer and more mature
consideration, however, they determined, in the first instance, to send
a deputation consisting of the son of the high priest, and ten eminent
persons from each tribe, to make inquiry into this rumored rebellion
against God (
21. Then the children of Reuben …
answered—repudiating, in the strongest terms, the alleged
crime, and deponing that so far from entertaining the intention imputed
to them, their only object was to perpetuate the memory of their
alliance with Israel [
33, 34. the thing pleased the children of
Israel—The explanation not only gave perfect satisfaction to
the deputies, but elicited from them expressions of unbounded joy and
thankfulness. "This day we perceive that the Lord is among us" [
CHAPTER 23
1. a long time after that the Lord had given rest unto Israel from all their enemies—about fourteen years after the conquest of Canaan, and seven after the distribution of that country among the tribes.
2. Joshua called for all Israel—The clause which follows seems to restrict this general expression as applicable only to the officers and representatives of the people. The place of assembly was most probably Shiloh. The occasion of convening it was the extreme age and approaching death of the venerable leader; and the purport of this solemn address was to animate the chosen people and their posterity to a faithful and unswerving continuance in the faith and worship of the God of Israel.
3. ye have seen all that the Lord your God hath
done unto all these nations because of you—The modesty and
humility of Joshua are remarkably displayed at the commencement of this
address. Dismissing all thoughts of his personal services, he ascribed
the subjugation and occupation of Canaan entirely to the favoring
presence and aid of God; and in doing so, he spoke not more piously
than truly. This had been promised (
5-11. the Lord your God, he shall expel them from
before you, as the Lord your God hath promised you,
&c.—The actual possessions which God had given were a pledge
of the complete fulfilment of His promise in giving them the parts of
the country still unconquered. But the accomplishment of the divine
promise depended on their inviolable fidelity to God's law—on
their keeping resolutely aloof from all familiar intercourse and
intimate connections with the Canaanites, or in any way partaking of
their idolatrous sins. In the event of their continuing in steadfast
adherence to the cause of God, as happily distinguished the nation at
that time, His blessing would secure them a course of brilliant and
easy victories (
11. Take good heed, therefore, that ye love the
Lord your God—The sum of his exhortation is comprised in the
love of God, which is the end or fulfilment of the law (
12, 13. Else if ye do in any wise go back, and
cleave unto the remnant of these nations—As marriage
connections with the idolatrous Canaanites would present many and
strong temptations to transgress it, these were strictly prohibited
(
CHAPTER 24
1. Joshua gathered all the tribes of Israel to
Shechem—Another and final opportunity of dissuading the
people against idolatry is here described as taken by the aged leader,
whose solicitude on this account arose from his knowledge of the
extreme readiness of the people to conform to the manners of the
surrounding nations. This address was made to the representatives of
the people convened at Shechem, and which had already been the scene of
a solemn renewal of the covenant (
they presented themselves before
God—It is generally assumed that the ark of the covenant had
been transferred on this occasion to Shechem; as on extraordinary
emergencies it was for a time removed (
2. Joshua said unto all the people—His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God.
Your fathers dwelt on the other side of the flood—The Euphrates, namely, at Ur.
Terah, the father of Abraham, and the father of
Nachor—(see
served other gods—conjoining, like
Laban, the traditional knowledge of the true God with the domestic use
of material images (
3. I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan—It was an irresistible impulse of divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land.
4. I gave unto Esau mount Seir—(See on
12. I sent the hornet before you—a
particular species of wasp which swarms in warm countries and sometimes
assumes the scourging character of a plague; or, as many think, it is a
figurative expression for uncontrollable terror (see on
14-28. Now therefore fear the Lord, and serve him in sincerity and in truth—After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"—a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.
26. Joshua wrote these words in the book of the law of God—registered the engagements of that solemn covenant in the book of sacred history.
took a great stone—according to the usage of ancient times to erect stone pillars as monuments of public transactions.
set it up there under an oak—or terebinth, in all likelihood, the same as that at the root of which Jacob buried the idols and charms found in his family.
that was by the sanctuary of the Lord—either the spot where the ark had stood, or else the place around, so called from that religious meeting, as Jacob named Beth-el the house of God.
29, 30. Joshua … died—Lightfoot computes that he lived seventeen, others twenty-seven years, after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel and the great amount of domestic comfort and national prosperity he had been instrumental in diffusing among the several tribes, were deeply felt, were universally acknowledged; and a testimonial in the form of a statue or obelisk would have been immediately raised to his honor, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."
31. Israel served the Lord all the days of Joshua—The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."
32. the bones of Joseph—They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter.
in a parcel of ground which Jacob bought … for an hundred pieces of silver—Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time.
33. Eleazar the son of Aaron died, and they buried him in … mount Ephraim—The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phinehas, the son of Eleazar [Van De Velde].
THE
BOOK OF JUDGES.
Commentary by Robert Jamieson
CHAPTER 1
1. Now after the death of Joshua—probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.
the children of Israel asked the Lord—The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas.
saying, Who shall go up for us against the Canaanites first—The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.
2. the Lord said, Judah shall go up—The
predicted pre-eminence (
I have delivered the land into his hand—not the whole country, but the district assigned for his inheritance.
3. Judah said unto Simeon his brother, Come up
with me …, that we may fight against the
Canaanites—Being conterminous tribes (
5, 6. Bezek—This place lay within the domain of Judah, about twelve miles south of Jerusalem.
found Adoni-bezek—that is, "lord of Bezek"—he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.
7. Threescore and ten kings—So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.
8. Now the children of Judah had fought against
Jerusalem, and had taken it—The capture of this important
city, which ranks among the early incidents in the war of invasion
(
16. the children of the Kenite, Moses'
father-in-law, went up out of the city of palm trees with the children
of Judah—called "the Kenite," as probably descended from the
people of that name (
17-29. And Judah went with Simeon his
brother—The course of the narrative is here resumed from
slew the Canaanites that inhabited
Zephath—or Zephathah (
Hormah—destroyed in fulfilment of an
early vow of the Israelites (see on
19. the Lord was with Judah; … but they
could not drive out the inhabitants of the valley—The war was
of the Lord, whose omnipotent aid would have ensured their success in
every encounter, whether on the mountains or the plains, with foot
soldiers or cavalry. It was distrust, the want of a simple and firm
reliance on the promise of God, that made them afraid of the iron
chariots (see on
21. the children of Benjamin did not drive out the
Jebusites that inhabited Jerusalem—Judah had expelled the
people from their part of Jerusalem (
22, 23. the house of Joseph—the tribe of
Ephraim, as distinguished from Manasseh (
24. the spies … said, … Show us, … the entrance into the city—that is, the avenues to the city, and the weakest part of the walls.
we will show thee mercy—The Israelites
might employ these means of getting possession of a place which was
divinely appropriated to them: they might promise life and rewards to
this man, though he and all the Canaanites were doomed to destruction
(
26. Luz—(See on
27-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolaters, contrary to the express command of God; and their disobedience to His orders in this matter involved them in many troubles which this book describes.
CHAPTER 2
1-3. an angel … came from Gilgal to
Bochim—We are inclined to think, from the authoritative tone
of his language, that he was the Angel of the Covenant (
Bochim—"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.
I said, I will never break my covenant with you … but ye have not obeyed my voice—The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.
4, 5. when the angel of the Lord spake these words … the people lifted up their voice, and wept—The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.
6-10. And when Joshua had let the people
go—This passage is a repetition of
11-19. the children of Israel did evil in the
sight of the Lord—This chapter, together with the first eight
verses of the next [
served Baalim—The plural is used to include all the gods of the country.
13. Ashtaroth—Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.
14. the anger of the Lord was hot against Israel,
and he delivered them into the hands of spoilers that spoiled
them—Adversities in close and rapid succession befell them.
But all these calamities were designed only as chastisements—a
course of correctional discipline by which God brought His people to
see and repent of their errors; for as they returned to faith and
allegiance, He "raised up judges" (
16. which delivered them out of the hand of those that spoiled them—The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity as long as they lived; but there was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests—but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.
CHAPTER 3
1. these are the nations which the Lord left, to prove Israel—This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.
5-7. the children of Israel dwelt among the Canaanites—The two peoples by degrees came to be on habits of intercourse. Reciprocal alliances were formed by marriage till the Israelites, relaxing the austerity of their principles, showed a growing conformity to the manners and worship of their idolatrous neighbors.
8-11. sold them—that is, "delivered them"
into the hand of Chushan-rishathaim—or, Chushan, "the wicked." This name had been probably given him from his cruel and impious character.
served Chushan-rishathaim eight years—by the payment of a stipulated tribute yearly, the raising of which must have caused a great amount of labor and privation.
9. when the children of Israel cried unto the Lord—In their distress they had recourse to earnest prayer, accompanied by humble and penitent confession of their errors.
Othniel—(See on
10. The Spirit of the Lord came upon him and he judged Israel, and went out to war—Impelled by a supernatural influence, he undertook the difficult task of government at this national crisis—addressing himself to promote a general reformation of manners, the abolition of idolatry, and the revival of pure religion. After these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors.
the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim—No details are given of this war, which, considering the resources of so potent a monarch, must have been a determined struggle. But the Israelitish arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence.
11. Othniel … died—How powerful the influence of one good man is, in church or state, is best found in his loss [Bishop Hall].
12-14. the children of Israel did evil again in the sight of the Lord—The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry.
the Lord strengthened Eglon the king of Moab—The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbors, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes; then crossing the Jordan, he made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years.
15. Ehud the son of Gera—descended from
Gera, one of Benjamin's sons (
left-handed—This peculiarity
distinguished many in the Benjamite tribe (
by him the children of Israel sent a present
unto Eglon the king of Moab—the yearly tribute, which,
according to Eastern fashion, would be borne with ostentatious ceremony
and offered (
16. Ehud made him a dagger … and he did gird it … upon his right thigh—The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection.
19. quarries—rather, "graven images"
(
I have a secret errand unto thee, O king: who said, Keep silence—"Privacy"—a signal for all to withdraw.
20. a summer parlour—Hebrew, "chamber of cooling"—one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.
21-26. Ehud put forth his left hand—The whole circumstance of this daring act—the death of Eglon without a shriek, or noise—the locking of the doors—the carrying off the key—the calm, unhurried deportment of Ehud—show the strength of his confidence that he was doing God service.
27. he blew a trumpet in the mountain of Ephraim—summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.
28. they went down after him, and took the
fords—(See on
31. after him was Shamgar—No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local—confined to some of the western tribes.
slew … six hundred men with an oxgoad—This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.
CHAPTER 4
1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead—The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.
2, 3. Jabin king of Canaan—"Jabin," a
royal title (see on
4. And Deborah, a prophetess—A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.
the wife of Lapidoth—rendered by some, "a woman of splendors."
5. she dwelt under the palm tree—or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.
6. she sent and called Barak—by virtue of her official authority as judge.
Kedesh-naphtali—situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.
Hath not the Lord God of Israel commanded?—a Hebrew form of making an emphatic communication.
Go and draw toward mount Tabor—an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.
8. Barak said unto her, If thou wilt go with me, then I will go—His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.
9. the Lord shall sell Sisera into the hand of a woman—This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.
11. Now Heber the Kenite … pitched his
tent—It is not uncommon, even in the present day, for
pastoral tribes to feed their flocks on the extensive commons that lie
in the heart of inhabited countries in the East (see on
plain of Zaanaim—This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.
13. the river of Kishon—The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.
14. Barak went down from mount Tabor—It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.
15. the Lord discomfited
Sisera—Hebrew, "threw his army into confusion"; men,
horses, and chariots being intermingled in wild confusion. The disorder
was produced by a supernatural panic (see on
so that Sisera lighted down off his chariot, and fled away on his feet—His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.
16. But Barak pursued … unto
Harosheth—Broken and routed, the main body of Sisera's army
fled northward; others were forced into the Kishon and drowned (see on
17, 18. Sisera fled … to the tent of Jael—According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.
19. she … gave him drink, and covered him—Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.
20. he said unto her, … when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No—The privacy of the harem, even in a tent, cannot be intruded on without express permission.
21. Then Jael took a nail of the
tent—most probably one of the pins with which the tent ropes
are fastened to the ground. Escape was almost impossible for Sisera.
But the taking of his life by the hand of Jael was murder. It was a
direct violation of all the notions of honor and friendship that are
usually held sacred among pastoral people, and for which it is
impossible to conceive a woman in Jael's circumstances to have had any
motive, except that of gaining favor with the victors. Though predicted
by Deborah [
CHAPTER 5
1. Then sang Deborah and Barak … on that day—This noble triumphal ode was evidently the composition of Deborah herself.
2, 3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel—the people have willingly offered themselves" [Robinson].
4, 5. Allusion is here made, in general terms, to God's interposition on behalf of His people.
Seir … the field of Edom—represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.
thou wentest out—indicates the storm to have proceeded from the south or southeast.
6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.
9. expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.
10. Speak—that is, join in this song of praise.
white asses—Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.
Ye that sit in judgment—has been rendered, "ye that repose on tapestries."
11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services—the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.
15. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the
divisions—that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.
For the divisions of Reuben there were great thoughts of heart—They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.
17, 18. Gilead abode beyond Jordan—that
is, Both Gad and the eastern half to Manasseh chose to dwell at ease in
their Havoth-jair, or "villages of tents," while Dan and Asher, both
maritime tribes, continued with their ships and in their "breaches"
("havens"). The mention of these craven tribes (
19-22. describes the scene of battle and the
issue. It would seem (
they took no gain of money—They obtained no plunder.
20. the stars in their courses fought—A fearful tempest burst upon them and threw them into disorder.
21. the river of Kishon swept them away—The enemy was defeated near "the waters of Megiddo"—the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain—the waters suddenly rose—the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [Van De Velde].
22. Then were the horse hoofs broken by the means of the prancings—Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.
23. Curse ye Meroz—a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.
24-27. is a most graphic picture of the treatment of Sisera in the tent of Jael.
25. butter—curdled milk; a favorite beverage in the East.
28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear—impatient of delay, yet anticipating the news of victory and the rewards of rich booty.
the lattice—a lattice window, common to the houses in warm countries for the circulation of air.
29. her wise ladies—maids of honor.
30. to every man a damsel or two—Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.
CHAPTER 6
1. and the Lord delivered them into the hand of
Midian—Untaught by their former experiences, the Israelites
again apostatized, and new sins were followed by fresh judgments.
Midian had sustained a severe blow in the time of Moses (
2. made … dens … in the mountains and caves—not, of course, excavating them, for they were already, but making them fit for habitation.
8. the Lord sent a prophet unto the children of Israel—The curse of the national calamity is authoritatively traced to their infidelity as the cause.
11. there came an angel of the Lord—He
appeared in the character and equipments of a traveller (
an oak—Hebrew, "the oak"—as famous in after-times.
Ophrah—a city in the tribe of
Manasseh, about sixteen miles north of Jericho, in the district
belonging to the family of Abiezer (
his son Gideon threshed wheat by the wine-press—This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle—the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise—all these circumstances reveal the extreme dread in which the people were living.
13. if the Lord be with us, why then is all this befallen us?—Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.
14-16. the Lord looked upon him, and said, Go in
this thy might … have not I sent thee?—The command and
the promise made Gideon aware of the real character of his visitor; and
yet like Moses, from a sense of humility, or a shrinking at the
magnitude of the undertaking, he excused himself from entering on the
enterprise. And even though assured that, with the divine aid, he would
overcome the Midianites as easily as if they were but one man, he still
hesitates and wishes to be better assured that the mission was really
from God. He resembles Moses also in the desire for a sign; and in both
cases it was the rarity of revelations in such periods of general
corruption that made them so desirous of having the fullest conviction
of being addressed by a heavenly messenger. The request was reasonable,
and it was graciously granted [
18. Depart not hence, I pray thee, until I … bring forth my present—Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.
19-23. Gideon went in, and made ready a kid;
… the flesh he put in a basket, and he put the broth in a
pot—(See on
24-32. it came to pass the same night, that the Lord said unto him—The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.
25. Take thy father's … second bullock—The Midianites had probably reduced the family herd; or, as Gideon's father was addicted to idolatry, the best may have been fattened for the service of Baal; so that the second was the only remaining one fit for sacrifice to God.
throw down the altar of Baal that thy father hath—standing upon his ground, though kept for the common use of the townsmen.
cut down the grove that is by it—dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town clerk of Ephesus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself" [Chalmers].
33. all the Midianites … pitched in Jezreel—The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadies. Keeping this in view, we see the reason why the Midianite army, from the east of Jordan, entered Canaan by the northern wadies of the Ghor, opposite Jezreel.
34. the Spirit of the Lord came upon Gideon—Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His summons to war was enthusiastically obeyed by all the neighboring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a divine call to the responsible office. The miracle of the fleece was a very remarkable one—especially, considering the copious dews that fall in his country. The divine patience and condescension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of incurring the displeasure of God by his hesitancy and doubts; but He bears with the infirmities of His people.
CHAPTER 7
1. Jerubbaal—This had now become Gideon's honorable surname, "the enemy of Baal."
well—rather "spring of Harod," that
is, "fear, trembling"; probably the same as the fountain in Jezreel
(
2. the Lord said unto Gideon, The people … are too many—Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.
3. Now therefore …, proclaim in the ears of
the people, saying, Whosoever is fearful … let him
return—This proclamation was in terms of an established law
(
4. too many—Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.
5. bring them down unto the water—When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.
7. the Lord said, By the three hundred men that
lapped will I save you—It is scarcely possible to conceive a
more severe trial than the command to attack the overwhelming forces of
the enemy with such a handful of followers. But Gideon's faith in the
divine assurance of victory was steadfast, and it is for this he is so
highly commended (
8. the host of Midian was beneath him in the valley—Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.
9, 10. Arise, get thee down unto the host … But if thou fear to go down, go thou with Phurah thy servant—In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.
11. the outside of the armed men that were in the host—"Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.
12. the Midianites and the Amalekites … lay along in the valley like grasshoppers for multitude; and their camels were without number—a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.
13. I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian—This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.
15. when Gideon heard the telling of the dream, and the interpretation … he worshipped—The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect—that of imparting new animation and impulse to their patriotism.
16-22. he divided the three hundred men into three
companies—The object of dividing his forces was, that they
might seem to be surrounding the enemy. The pitchers were empty to
conceal the torches, and made of earthenware, so as to be easily
broken; and the sudden blaze of the held-up lights—the loud echo
of the trumpets, and the shouts of Israel, always terrifying (
23. the men of Israel gathered themselves together—These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.
24, 25. Gideon sent messengers throughout all mount Ephraim—The Ephraimites lay on the south and could render seasonable aid.
Come … take before them the waters unto
Beth-barah—(See on
the men of Ephraim gathered themselves together … unto Beth-barah—A new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"—appropriate designations of Arab leaders.
CHAPTER 8
1. the men of Ephraim said unto him, Why hast thou
served us thus?—Where this complaint was made, whether before
or after the crossing of the Jordan, cannot be determined. By the
overthrow of the national enemy, the Ephraimites were benefited as
largely as any of the other neighboring tribes. But, piqued at not
having been sharers in the glory of the victory, their leading men
could not repress their wounded pride; and the occasion only served to
bring out an old and deep-seated feeling of jealous rivalry that
subsisted between the tribes (
2, 3. he said unto them, What have I done now in
comparison of you?—His mild and truly modest answer breathes
the spirit of a great as well as good man, who was calm, collected, and
self-possessed in the midst of most exciting scenes. It succeeded in
throwing oil on the troubled waters (
4. Gideon came to Jordan, and passed over—much exhausted, but eager to continue the pursuit till the victory was consummated.
5. he said unto the men of Succoth—that
is, a place of tents or booths. The name seems to have been applied to
the whole part of the Jordan valley on the west, as well as on the east
side of the river, all belonging to the tribe of Gad (compare
6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand—an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.
7. I will tear your flesh with the thorns of the wilderness and with briers—a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.
8. he went up thence to Penuel, and spake unto
them likewise—a neighboring city, situated also in the
territory of Gad, near the Jabbok, and honored with this name by Jacob
(
9. he spake …, When I come again in peace, I will break down this tower—Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.
10. Now Zebah and Zalmunna were in Karkor—a town on the eastern confines of Gad. The wreck of the Midianite army halted there.
11. Gideon went up by the way of them that dwelt in tents on the east—He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."
12. when Zebah and Zalmunna fled, he pursued after them—A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.
13. Gideon returned from battle before the sun was up—He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."
14. he described—wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.
16. he took … the thorns of the wilderness and briers, and with them he taught the men of Succoth—By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.
18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?—This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.
each one resembled the children of a king—An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.
19. They were my brethren, even the sons of my mother—That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."
20. he said unto Jether his first-born, Up, and
slay them—The nearest of kin was the blood-avenger; but a
magistrate might order any one to do the work of the executioner; and
the person selected was always of a rank equal or proportioned to that
of the party doomed to suffer (
22, 23. the men of Israel said unto Gideon, Rule thou over us … Gideon said unto them, the Lord shall rule over you—Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.
24-26. Gideon said unto them, I would desire a
request of you—This was the contribution of an earring
(singular). As the ancient Arabians (Ishmaelites and
Midianites being synonymous terms,
26. ornaments—crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels.
collars—rather, "earrings," or drops of gold or pearl.
purple—a royal color. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing.
27. Gideon made an ephod thereof, and put it in
his city, … Ophrah—That no idolatrous use was in view,
nor any divisive course from Shiloh contemplated, is manifest from
28. Thus was Midian subdued before the children of
Israel—This invasion of the Arab hordes into Canaan was as
alarming and desolating as the irruption of the Huns into Europe. It
was the severest scourge ever inflicted upon Israel; and both it and
the deliverance under Gideon lived for centuries in the minds of the
people (
CHAPTER 9
1. Abimelech the son of Jerubbaal went to Shechem—The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne.
communed … with all the family of the house of his mother's father—Here is a striking instance of the evils of polygamy—one son has connections and interests totally alien to those of his brothers.
2. Whether is better for you, either that all the sons of Jerubbaal, … or that one reign over you—a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.
4. the house of Baal-berith—either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed.
Abimelech hired vain and light persons, which followed him—idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.
5. went unto … Ophrah, and slew his brethren
i. e., upon one stone—This is the first mention
of a barbarous atrocity which has, with appalling frequency, been
perpetrated in the despotic countries of the East—that of one son
of the deceased monarch usurping the throne and hastening to confirm
himself in the possession by the massacre of all the natural or
legitimate competitors. Abimelech slew his brethren on one
stone, either by dashing them from one rock, or sacrificing them on
one stone altar, in revenge for the demolition of Baal's altar by their
father. This latter view is the more probable, from the Shechemites
(
threescore and ten persons—A round number is used, but it is evident that two are wanting to complete that number.
6. all the men of Shechem …, and all the house of Millo—that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal.
made Abimelech king, by the plain of the pillar—rather, "by the oak near a raised mound"—so that the ceremony of coronation might be conspicuous to a crowd.
7. he … stood in the top of mount Gerizim
and lifted up his voice—The spot he chose was, like the
housetops, the public place of Shechem; and the parable [
13. wine, which cheereth God and man—not
certainly in the same manner. God might be said to be "cheered" by it,
when the sacrifices were accepted, as He is said also to be honored by
oil (
21. Joatham … went to Beer—the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.
22. When Abimelech had reigned three years—His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.
23. Then God sent an evil spirit between Abimelech and the men of Shechem—In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.
26. Gaal … came with his brethren …, and the men of Shechem put their confidence in him—An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.
28-45. would to God this people were under my hand—He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.
50. Then went Abimelech to Thebez, and encamped against Thebez—now Tubas—not far from Shechem.
51-53. all the men and women, … gat them up to the top of the tower—The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city—the strong tower within—the men and women crowding its battlements—the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life—just as they are here described in the narrative of inspired truth [Goss].
CHAPTER 10
1. after Abimelech there arose to defend Israel, Tola—that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression.
the son of Puah—He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers.
dwelt in Shamir in mount Ephraim—As a central place, he made it the seat of government.
3. Jair, a Gileadite—This judge was a
different person from the conqueror of that northeastern territory, and
founder of Havoth-jair, or "Jair's villages" (
4. he had thirty sons that rode on thirty ass colts—This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.
6. the children of Israel did evil again in the sight of the Lord—This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.
7. Philistines, and … the children of Ammon—The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.
10. The children of Israel cried unto the Lord, saying, We have sinned against thee—The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.
11. the Lord said … Did I not deliver you from the Egyptians—The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.
12. Maonites—that is, "Midianites."
16. they put away the strange gods … and served the Lord; and his soul was grieved for the misery of Israel—On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.
17, 18. the children of Ammon were gathered
together—From carrying on guerrilla warfare, the Ammonites
proceeded to a continued campaign. Their settled aim was to wrest the
whole of the trans-jordanic territory from its actual occupiers. In
this great crisis, a general meeting of the Israelitish tribes was held
at Mizpeh. This Mizpeh was in eastern Manasseh (
CHAPTER 11
1. Jephthah—"opener."
son of an harlot—a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.
Gilead begat Jephthah—His father seems
to have belonged to the tribe of Manasseh (
2. Thou shalt not inherit in our father's house—As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.
3. Jephthah … dwelt in the land of
Tob—on the north of Gilead, beyond the frontier of the Hebrew
territories (
there were gathered vain men to Jephthah—idle, daring, or desperate.
and went out with him—followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.
4. in process of time—on the return of the season.
the children of Ammon made war against
Israel—Having prepared the way by the introduction of
Jephthah, the sacred historian here resumes the thread of his narrative
from
5, 6. the elders of Gilead went to fetch Jephthah—All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.
7-9. Jephthah said, Did not ye hate me?—He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.
10, 11. the elders of Israel said unto Jephthah, The Lord be witness between us—Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.
12-28. Jephthah sent messengers unto the king of
the children of Ammon—This first act in his judicial capacity
reflects the highest credit on his character for prudence and
moderation, justice and humanity. The bravest officers have always been
averse to war; so Jephthah, whose courage was indisputable, resolved
not only to make it clearly appear that hostilities were forced upon
him, but to try measures for avoiding, if possible, an appeal to arms:
and in pursuing such a course he was acting as became a leader in
Israel (
13. the king of Ammon …, Because Israel took
away my land—(See on
28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah—His remonstrances to the aggressor were disregarded, and war being inevitable, preparations were made for a determined resistance.
29, 30. Then the Spirit of the Lord came upon Jephthah—The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.
he passed over Gilead, and
Manasseh—the provinces most exposed and in danger, for the
purpose of levying troops, and exciting by his presence a widespread
interest in the national cause. Returning to the camp at Mizpeh, he
then began his march against the enemy. There he made his celebrated
vow, in accordance with an ancient custom for generals at the outbreak
of a war, or on the eve of a battle, to promise the god of their
worship a costly oblation, or dedication of some valuable booty, in the
event of victory. Vows were in common practice also among the
Israelites. They were encouraged by the divine approval as emanating
from a spirit of piety and gratitude; and rules were laid down in the
law for regulating the performance. But it is difficult to bring
Jephthah's vow within the legitimate range (see on
31. whatsoever cometh forth of the doors of my house to meet me—This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.
shall surely be the Lord's; and [or] I will offer it up for a burnt offering—The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.
32. Jephthah passed over unto the children of Ammon … and the Lord delivered them into his hands—He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.
34-40. Jephthah came to Mizpeh unto his house,
and, behold, his daughter came out to meet him with timbrels and with
dances—The return of the victors was hailed, as usual, by the
joyous acclaim of a female band (
CHAPTER 12
1. the men of Ephraim gathered themselves together—Hebrew, "were summoned."
and went northward—After crossing the Jordan, their route from Ephraim was, strictly speaking, in a northeasterly direction, toward Mizpeh.
the men of Ephraim … said unto Jephthah, Wherefore … didst [thou] not call us?—This is a fresh development of the jealous, rash, and irritable temper of the Ephraimites. The ground of their offense now was their desire of enjoying the credit of patriotism although they had not shared in the glory of victory.
2. when I called you, ye delivered me not out of their hands—The straightforward answer of Jephthah shows that their charge was false; their complaint of not being treated as confederates and allies entirely without foundation; and their boast of a ready contribution of their services came with an ill grace from people who had purposely delayed appearing till the crisis was past.
3. when I saw that ye delivered me not, I put my life in my hands—A common form of speech in the East for undertaking a duty of imminent peril. This Jephthah had done, having encountered and routed the Ammonites with the aid of his Gileadite volunteers alone; and since the Lord had enabled him to conquer without requiring assistance from any other tribe, why should the Ephraimites take offense? They ought rather to have been delighted and thankful that the war had terminated without their incurring any labor and danger.
4-6. the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim—The remonstrances of Jephthah, though reasonable and temperate, were not only ineffectual, but followed by insulting sneers that the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts—the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, they chased their foul-mouthed but cowardly assailants out of the territory. Then rushing to the fords of the Jordan, they intercepted and slew every fugitive. The method adopted for discovering an Ephraimite was by the pronunciation of a word naturally suggested by the place where they stood. Shibboleth, means "a stream"; Sibboleth, "a burden." The Eastern tribe had, it seems, a dialectical provincialism in the sound of Shibboleth; and the Ephraimites could not bring their organs to pronounce it.
7. Jephthah died—After a government of
six years, this mighty man of valor died; and however difficult it may
be for us to understand some passages in his history, he has been
ranked by apostolic authority among the worthies of the ancient church.
He was followed by a succession of minor judges, of whom the only
memorials preserved relate to the number of their families and their
state [
CHAPTER 13
1. the Lord delivered them into the hand of the
Philistines forty years—The Israelites were represented
(
2. Zorah—a Danite town (
3. the angel of the Lord—The messenger of the covenant, the divine personage who made so many remarkable appearances of a similar kind already described.
5. thou shalt conceive, and bear a
son—This predicted child was to be a Nazarite. The mother
was, therefore, for the sake of her promised offspring, required to
practice the rigid abstinence of the Nazarite law (see on
he shall begin to deliver Israel out of the hand of the Philistines—a prophecy encouraging to a patriotic man; the terms of it, however, indicated that the period of deliverance was still to be distant.
6-8. then Manoah entreated the Lord—On being informed by his wife of the welcome intimation, the husband made it the subject of earnest prayer to God. This is a remarkable instance, indicative of the connection which God has established between prayer and the fulfilment of His promises.
11. Art thou the man that spakest unto the woman?—Manoah's intense desire for the repetition of the angel's visit was prompted not by doubts or anxieties of any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. Blessed was he who had not seen, yet had believed.
15. Manoah said unto the angel …, I pray
thee, let us detain thee, until we shall have made ready a
kid—The stranger declined the intended hospitality and
intimated that if the meat were to be an offering, it must be presented
to the Lord [
17-20. Manoah said unto the angel …, What is thy name?—Manoah's request elicited the most unequivocal proofs of the divinity of his supernatural visitor—in his name "secret" (in the Margin, "wonderful"), and in the miraculous flame that betokened the acceptance of the sacrifice.
24. the woman bare a son, and called his name Samson—The birth of this child of promise, and the report of the important national services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction.
25. the Spirit of the Lord began to move him at times—not, probably, as it moved the prophets, who were charged with an inspired message, but kindling in his youthful bosom a spirit of high and devoted patriotism.
Eshtaol—the free city. It, as well as Zorah, stood on the border between Judah and Dan.
CHAPTER 14
1, 2. Timnath—now Tibna, about three miles from Zorah, his birthplace.
saw a woman … of the Philistines; and told
his father and his mother, and said, … get her for me to
wife—In the East parents did, and do in many cases still,
negotiate the marriage alliances for their sons. During their period of
ascendency, the Philistine invaders had settled in the towns; and the
intercourse between them and the Israelites was often of such a
friendly and familiar character as to issue in matrimonial relations.
Moreover, the Philistines were not in the number of the seven devoted
nations of Canaan [
3, 4. Is there never a woman among the daughters of thy brethren—that is, "of thine own tribe"—a Danite woman.
Samson said … Get her for me; for she pleaseth me well—literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"—rather, "from the Philistines"—originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.
5-9. a young lion—Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.
7. he went down, and talked with the woman—The social intercourse between the youth of different sexes is extremely rare and limited in the East, and generally so after they are betrothed.
8. after a time he returned to take her—probably after the lapse of a year, the usual interval between the ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials; and at the proper time the bridegroom returned to take her home.
he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion—In such a climate, the myriads of insects and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state inviting to such cleanly animals as bees.
10, 11. his father went down—The father is mentioned as the head and representative of Samson's relatives.
Samson made there a feast—The wedding festivity lasted a week. The men and women were probably entertained in separate apartments—the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.
12-18. I will now put forth a riddle—Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.
18. If ye had not plowed with my heifer, ye had not found out my riddle—a metaphor borrowed from agricultural pursuits, in which not only oxen but cows and heifers were, and continue to be, employed in dragging the plough. Divested of metaphor, the meaning is taken by some in a criminal sense, but probably means no more than that they had resorted to the aid of his wife—an unworthy expedient, which might have been deemed by a man of less noble spirit and generosity as releasing him from the obligation to fulfil his bargain.
19, 20. went down to Ashkelon, and slew thirty men of them—This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel.
took their spoil—The custom of stripping a slain enemy was unknown in Hebrew warfare.
20. Samson's wife was given to his companion, whom he had used as his friend—that is, "the friend of the bridegroom," who was the medium of communicating during the festivities between him and his bride. The acceptance of her hand, therefore, was an act of base treachery, that could not fail to provoke the just resentment of Samson.
CHAPTER 15
1. in the time of wheat harvest—that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.
Samson visited his wife with a kid—It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.
he said—that is, to himself. It was his secret purpose.
into the chamber—the female apartments or harem.
2. her father said, I verily thought that thou
hadst utterly hated her—This allegation was a mere sham, a
flimsy pretext to excuse his refusal of admittance. The proposal he
made of a marriage with her younger sister was but an insult to Samson,
and one which it was unlawful for an Israelite to accept (
3. Samson said …, Now shall I be more blameless than the Philistines—This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.
4, 5. went and caught three hundred foxes—rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.
took firebrands—torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.
6. Who hath done this—The author of this
outrage, and the cause that provoked such an extraordinary retaliation,
soon became known; and the sufferers, enraged by the destruction of
their crops, rushing with tumultuous fury to the house of Samson's
wife, "burnt her and her father with fire." This was a remarkable
retribution. To avoid this menace, she had betrayed her husband; and by
that unprincipled conduct, eventually exposed herself to the horrid
doom which, at the sacrifice of conjugal fidelity, she had sought to
escape [
7. Samson said …, Though ye have done this, yet will I be avenged of you—By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.
8. smote them hip and thigh—a proverbial expression for a merciless slaughter.
he went down and dwelt in the top of the rock Etam—rather went down and dwelt in the cleft—that is, the cave or cavern of the cliff Etam.
9-17. Then the Philistines went up—to the high land of Judah.
and spread themselves in Lehi—now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi—that is, "the hill of the jawbone."
16. With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men—The inadequacy of the weapon plainly shows this to have been a miraculous feat, "a case of supernatural strength," just as the gift of prophecy is a case of supernatural knowledge [Chalmers].
19. a hollow place … in the jaw—"in Lehi"—taking the word as a proper noun, marking the place.
there came water thereout; and when he had drunk, his spirit came again—His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called
En-hakkore—the "supplication well," a name which records the piety of this heroic champion.
CHAPTER 16
1, 2. Gaza—now Guzzah, the capital of the largest of the five Philistine principal cities, about fifteen miles southwest of Ashkelon. The object of this visit to this city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of the enemy's strongholds. It soon became known that he was there; and it was immediately resolved to secure him. But deeming themselves certain of their prey, the Gazites deferred the execution of their measure till the morning.
3. Samson … arose at midnight, and took the doors of the gate of the city—A ruinous pile of masonry is still pointed out as the site of the gate. It was probably a part of the town wall, and as this ruin is "toward Hebron," there is no improbability in the tradition.
carried them up to the top of an hill that is before Hebron—That hill is El-Montar; but by Hebron in this passage is meant "the mountains of Hebron"; for otherwise Samson, had he run night and day from the time of his flight from Gaza, could only have come on the evening of the following day within sight of the city of Hebron. The city of Gaza was, in those days, probably not less than three-quarters of an hour distant from El-Montar. To have climbed to the top of this hill with the ponderous doors and their bolts on his shoulders, through a road of thick sand, was a feat which none but a Samson could have accomplished [Van De Velde].
4. he loved a woman in the valley of Sorek—The location of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments afford too much reason to believe she was a profligate woman.
5. the lords of the Philistines—The five rulers deemed no means beneath their dignity to overcome this national enemy.
Entice him, and see wherein his great strength lieth—They probably imagined that he carried some amulet about his person, or was in the possession of some important secret by which he had acquired such herculean strength; and they bribed Delilah, doubtless by a large reward, to discover it for them. She undertook the service and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret.
7. Samson said …, If they bind me with seven green withs—Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.
8. she bound him with them—probably in a sportive manner, to try whether he was jesting or in earnest.
9. there were men lying in wait, abiding … in the chamber—The Hebrew, literally rendered, is, "in the inner," or "most secret part of the house."
10. And Delilah said—To avoid exciting suspicion, she must have allowed some time to elapse before making this renewed attempt.
12. new ropes—It is not said of what material they were formed; but from their being dried, it is probable they were of twigs, like the former. The Hebrew intimates that they were twisted, and of a thick, strong description.
13. If thou weavest the seven locks of my head—braids or tresses, into which, like many in the East, he chose to plait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap—a position very common in the East.
14. went away with the pin of the beam, and with the web—that is, the whole weaving apparatus.
16. she pressed him daily with her words—Though disappointed and mortified, this vile woman resolved to persevere; and conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret.
17. if I be shaven, then my strength will go from me—His herculean powers did not arise from his hair, but from his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued.
19. she called for a man, and she caused him to shave off the seven locks of his head—It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.
20. he wist not that the Lord was departed from him—What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition!
21. the Philistines took him, and put out his eyes—To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives.
he did grind in the prison-house—This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.
22. Howbeit the hair of his head began to grow again—It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [Bishop Hall].
23. the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon—It was a common practice in heathen nations, on the return of their solemn religious festivals, to bring forth their war prisoners from their places of confinement or slavery; and, in heaping on them every species of indignity, they would offer their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea idol, usually represented as having the head and upper parts human, while the rest of the body resembled a fish.
27. there were upon the roof about three thousand men and women, that beheld while Samson made sport—This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.
28. Samson called unto the Lord—His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.
31. Then his brethren and all the house of his
father came down, and took him, and brought him up, and buried
him—This awful catastrophe seems to have so completely
paralyzed the Philistines, that they neither attempted to prevent the
removal of Samson's corpse, nor to molest the Israelites for a long
time after. Thus the Israelitish hero rendered by his strength and
courage signal services to his country, and was always regarded as the
greatest of its champions. But his slavish subjection to the domination
of his passions was unworthy of so great a man and lessens our respect
for his character. Yet he is ranked among the ancient worthies who
maintained a firm faith in God (
CHAPTER 17
1. a man of mount Ephraim—that is, the
mountainous parts of Ephraim. This and the other narratives that follow
form a miscellaneous collection, or appendix to the Book of Judges. It
belongs to a period when the Hebrew nation was in a greatly disordered
and corrupt state. This episode of Micah is connected with
3. a graven image and a molten image—The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. It is observable, however, that only two hundred shekels were given to the founder. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those days, two hundred shekels, which (at 2 shillings, 4 pence each, is about 23 pounds) would be a sum not adequate to the formation of large statues [Taylor, Fragments].
5. the man Micah had an house of gods—Hebrew, "a house of God"—a domestic chapel, a private religious establishment of his own.
an ephod—(see on
teraphim—tutelary gods of the
household (see
consecrated one of his sons who became his
priest—The assumption of the priestly office by any one out
of the family of Aaron was a direct violation of the divine law (
6. every man did that which was right in his own eyes—From want of a settled government, there was no one to call him to account. No punishment followed any crime.
7. Beth-lehem-judah—so called in
contradistinction to a town of the same name in Zebulun (
of the family—that is, tribe.
of Judah—Men of the tribe of Levi
might connect themselves, as Aaron did (
8. the man departed … to sojourn where he could find a place—A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services.
10. Micah said unto him, Dwell with me, and be unto me a father—a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year.
a suit of apparel—not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.
12. Micah consecrated the
Levite—Hebrew, "filled his hand." This act of
consecration was not less unlawful for Micah to perform than for this
Levite to receive (see on
13. Now know I that the Lord will do me good—The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition.
CHAPTER 18
1-6. In those days … the Danites sought them an inheritance to dwell in—The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.
7-10. the five men departed, and came to
Laish—or, "Leshem" (
11-21. there went from thence of the family of the
Danites … six hundred men—This was the collective
number of the men who were equipped with arms to carry out this
expeditionary enterprise, without including the families and furniture
of the emigrants (
22-26. the men that were in the houses near to Micah's house were gathered together—The robbers of the chapel being soon detected, a hot pursuit was forthwith commenced by Micah, at the head of a considerable body of followers. The readiness with which they joined in the attempt to recover the stolen articles affords a presumption that the advantages of the chapel had been open to all in the neighborhood; and the importance which Micah, like Laban, attached to his teraphim, is seen by the urgency with which he pursued the thieves, and the risk of his life in attempting to procure their restoration. Finding his party, however, not a match for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that
27. they … came unto Laish … smote them—the inhabitants.
and burnt the city—"We are revolted by this inroad and massacre of a quiet and secure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a divine commission and command for this enterprise, that sanctifies all and legalizes all" [Chalmers]. This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to obtain aid thence in the sudden emergency.
28, 29. they built a city, and … call the name of that city Dan—It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba."
30, 31. the children of Dan set up the graven image—Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations.
CHAPTER 19
1. it came to pass in those days—The painfully interesting episode that follows, together with the intestine commotion the report of it produced throughout the country, belongs to the same early period of anarchy and prevailing disorder.
a certain Levite … took to him a concubine—The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubine wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men.
2. his concubine … went away from him unto
her father's house—The cause of the separation assigned in
our version rendered it unlawful for her husband to take her back
(
3, 4. And her husband arose, and went after her, to speak friendly unto her—Hebrew, "speak to her heart," in a kindly and affectionate manner, so as to rekindle her affection. Accompanied by a servant, he arrived at the house of his father-in-law, who rejoiced to meet him, in the hope that a complete reconciliation would be brought about between his daughter and her husband. The Levite, yielding to the hospitable importunities of his father-in-law, prolonged his stay for days.
8. tarried—with reluctance.
until afternoon—literally, "the decline of the day." People in the East, who take little or nothing to eat in the morning, do not breakfast till from ten to twelve A.M., and this meal the hospitable relative had purposely protracted to so late a period as to afford an argument for urging a further stay.
9. the day draweth toward evening—Hebrew, "the pitching time of day." Travellers who set out at daybreak usually halt about the middle of the afternoon the first day, to enjoy rest and refreshment. It was, then, too late a time to commence a journey. But duty, perhaps, obliged the Levite to indulge no further delay.
10-12. the man … departed, and came over
against Jebus—The note, "which is Jerusalem," must have been
inserted by Ezra or some later hand. Jebus being still, though not
entirely (
13. in Gibeah, or in Ramah—The first of these places was five miles northeast, the other from four to five north of Jerusalem.
15. when he went in, he sat him down in a street
of the city—The towns of Palestine at this remote period
could not, it seems, furnish any establishment in the shape of an inn
or public lodging-house. Hence we conclude that the custom, which is
still frequently witnessed in the cities of the East, was then not
uncommon, for travellers who were late in arriving and who had no
introduction to a private family, to spread their bedding in the
streets, or wrapping themselves up in their cloaks, pass the night in
the open air. In the Arab towns and villages, however, the sheik, or
some other person, usually comes out and urgently invites the strangers
to his house. This was done also in ancient Palestine (
16. there came an old man from his work out of the field at even, which was also of mount Ephraim—Perhaps his hospitality was quickened by learning the stranger's occupation, and that he was on his return to his duties at Shiloh.
19, 20. there is no want of any thing—In answering the kindly inquiries of the old man, the Levite deemed it right to state that he was under no necessity of being burdensome on anyone, for he possessed all that was required to relieve his wants. Oriental travellers always carry a stock of provisions with them; and knowing that even the khans or lodging-houses they may find on their way afford nothing beyond rest and shelter, they are careful to lay in a supply of food both for themselves and their beasts. Instead of hay, which is seldom met with, they used chopped straw, which, with a mixture of barley, beans, or the like, forms the provender for cattle. The old man, however, in the warmth of a generous heart, refused to listen to any explanation, and bidding the Levite keep his stocks for any emergency that might occur in the remainder of his journey, invited them to accept of the hospitalities of his house for the night.
20. only lodge not in the street—As this is no rare or singular circumstance in the East, the probability is that the old man's earnest dissuasive from such a procedure arose from his acquaintance with the infamous practices of the place.
22-24. certain sons of Belial beset the house—The narrative of the horrid outrage that was committed; of the proposal of the old man; the unfeeling, careless, and in many respects, inexplicable conduct of the Levite towards his wife, disclose a state of morality that would have appeared incredible, did it not rest on the testimony of the sacred historian. Both men ought to have protected the women in the house, even though at the expense of their lives, or thrown themselves on God's providence. It should be noted, however, that the guilt of such a foul outrage is not fastened on the general population of Gibeah.
29. divided her … into twelve pieces—The want of a regular government warranted an extraordinary step; and certainly no method could have been imagined more certain of rousing universal horror and indignation than this terrible summons of the Levite.
CHAPTER 20
1, 2. all … the congregation was gathered as one man—In consequence of the immense sensation the horrid tragedy of Gibeah had produced, a national assembly was convened, at which "the chief of all the people" from all parts of the land, including the eastern tribes, appeared as delegates.
Mizpeh—the place of convention (for
there were other Mizpehs), was in a town situated on the confines of
Judah and Benjamin (
3. Now the children of Benjamin heard that the
children of Israel were gone up to Mizpeh—Some suppose that
Benjamin had been passed over, the crime having been perpetrated within
the territory of that tribe [
4-7. the Levite, the husband of the woman that was slain, answered and said—The injured husband gave a brief and unvarnished recital of the tragic outrage, from which it appears that force was used, which he could not resist. His testimony was doubtless corroborated by those of his servant and the old Ephraimite. There was no need of strong or highly colored description to work upon the feelings of the audience. The facts spoke for themselves and produced one common sentiment of detestation and vengeance.
8-13. all the people arose as one man—The extraordinary unanimity that prevailed shows, that notwithstanding great disorders had broken out in many parts, the people were sound at the core; and remembering their national covenant with God, they now felt the necessity of wiping out so foul a stain on their character as a people. It was resolved that the inhabitants of Gibeah should be subjected to condign punishment. But the resolutions were conditional. For as the common law of nature and nations requires that an inquiry should be made and satisfaction demanded, before committing an act of hostility or vengeance, messengers were despatched through the whole territory of Benjamin, demanding the immediate surrender or execution of the delinquents. The request was just and reasonable; and by refusing it the Benjamites virtually made themselves a party in the quarrel. It must not be supposed that the people of this tribe were insensible or indifferent to the atrocious character of the crime that had been committed on their soil. But their patriotism or their pride was offended by the hostile demonstration of the other tribes. The passions were inflamed on both sides; but certainly the Benjamites incurred an awful responsibility by the attitude of resistance they assumed.
14-17. the children of Benjamin gathered themselves together out of the cities unto Gibeah—Allowing their valor to be ever so great, nothing but blind passion and unbending obstinacy could have impelled them to take the field against their brethren with such a disparity of numbers.
16. left-handed; every one could sling stones at an hair-breadth, and not miss—The sling was one of the earliest weapons used in war. The Hebrew sling was probably similar to that of the Egyptian, consisting of a leather thong, broad in the middle, with a loop at one end, by which it was firmly held with the hand; the other end terminated in a lash, which was let slip when the stone was thrown. Those skilled in the use of it, as the Benjamites were, could hit the mark with unerring certainty. A good sling could carry its full force to the distance of two hundred yards.
18-28. the children of Israel arose, and went up to the house of God—This consultation at Shiloh was right. But they ought to have done it at the commencement of their proceedings. Instead of this, all their plans were formed, and never doubting, it would seem, that the war was just and inevitable, the only subject of their inquiry related to the precedency of the tribes—a point which it is likely was discussed in the assembly. Had they asked counsel of God sooner, their expedition would have been conducted on a different principle—most probably by reducing the number of fighting men, as in the case of Gideon's army. As it was, the vast number of volunteers formed an excessive and unwieldy force, unfit for strenuous and united action against a small, compact, and well-directed army. A panic ensued, and the confederate tribes, in two successive engagements, sustained great losses. These repeated disasters (notwithstanding their attack on Benjamin had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they became sensible of their guilt in not repressing their national idolatries, as well as in too proudly relying on their superior numbers and the precipitate rashness of this expedition. Having humbled themselves by prayer and fasting, as well as observed the appointed method of expiating their sins, they were assured of acceptance as well as of victory. The presence and services of Phinehas on this occasion help us to ascertain the chronology thus far, that the date of the occurrence must be fixed shortly after the death of Joshua.
29-48. And Israel set liers-in-wait round about
Gibeah—A plan was formed of taking that city by stratagem,
similar to that employed in the capture of Ai [
33. Baal-tamar—a palm-grove, where Baal was worshipped. The main army of the confederate tribes was drawn up there.
out of the meadows of Gibeah—Hebrew, "the caves of Gibeah"; a hill in which the ambuscades lay hid.
34. there came against Gibeah ten thousand chosen
men—This was a third division, different both from the
ambuscade and the army, who were fighting at Baal-tamar. The general
account stated in
45. they turned and fled toward the wilderness unto the rock of Rimmon—Many of the fugitives found refuge in the caves of this rocky mountain, which is situated to the northeast of Beth-el. Such places are still sought as secure retreats in times of danger; and until the method of blowing up rocks by gunpowder became known, a few men could in such caves sustain a siege for months.
46. all which fell that day of Benjamin were
twenty and five thousand men—On comparing this with
48. the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword—This frightful vengeance, extending from Gibeah to the whole territory of Benjamin, was executed under the impetuous impulse of highly excited passions. But doubtless the Israelites were only the agents of inflicting the righteous retributions of God; and the memory of this terrible crisis, which led almost to the extermination of a whole tribe, was conducive to the future good of the whole nation.
CHAPTER 21
2-5. the people came to the house of God, … and lifted up their voices, and wept sore—The characteristic fickleness of the Israelites was not long in being displayed; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordinary observance, though it enabled them to find vent for their painful emotions, did not afford them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. There is no previous record of this oath; but the purport of it was, that they would treat the perpetrators of this Gibeah atrocity in the same way as the Canaanites, who were doomed to destruction; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair.
6. There is one tribe cut off from Israel this
day—that is, in danger of becoming extinct; for, as it
appears from
8. there came none to the camp from Jabesh-gilead
to the assembly—This city lay within the territory of eastern
Manasseh, about fifteen miles east of the Jordan, and was, according to
Josephus, the capital of Gilead. The ban
which the assembled tribes had pronounced at Mizpeh seemed to impose on
them the necessity of punishing its inhabitants for not joining the
crusade against Benjamin; and thus, with a view of repairing the
consequences of one rash proceeding, they hurriedly rushed to the
perpetration of another, though a smaller tragedy. But it appears
(
16. the elders of the congregation said, How shall we do for wives for them that remain—Though the young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to.
17. There must be an inheritance for them that be
escaped of Benjamin—As they were the only rightful owners of
the territory, provision must be made for transmitting it to their
legitimate heirs, and a new act of violence was meditated (
19. on the east side of the highway that goeth up from Beth-el to Shechem—The exact site of the place was described evidently for the direction of the Benjamites.
21, 22. daughters of Shiloh come out to dance in dances—The dance was anciently a part of the religious observance. It was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoyant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And thus the expression of their public sanction to this deed of violence afforded a new evidence of the evils and difficulties into which the unhappy precipitancy of the Israelites in this crisis had involved them.
THE
BOOK OF RUTH.
Commentary by Robert Jamieson
CHAPTER 1
1. in the days when the judges ruled—The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.
2. Elimelech—signifies "My God is king."
Naomi—"fair or pleasant"; and their
two sons, Mahlon and Chilion, are supposed to be the same as Joash and
Saraph (
Ephrathites—The ancient name of
Beth-lehem was Ephrath (
Beth-lehem-judah—so called to
distinguish it from a town of the same name in Zebulun. The family,
compelled to emigrate to Moab through pressure of a famine, settled for
several years in that country. After the death of their father, the two
sons married Moabite women. This was a violation of the Mosaic law
(
6, 7. Then she arose with her daughters-in-law, that she might return from the country of Moab—The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.
8. Naomi said unto her two daughters-in-law, Go, return each to her mother's house—In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother.
the Lord deal kindly with you, as ye have dealt with the dead—that is, with my sons, your husbands, while they lived.
9. The Lord grant you that ye may find rest—enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed.
Then she kissed them—the Oriental manner when friends are parting.
11. are there yet any more sons in my womb, that
they may be your husbands?—This alludes to the ancient custom
(
12, 13. Turn again, my daughters, go your way—That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.
13. the hand of the Lord is gone out against me—that is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture—of Ruth to her mother-in-law [Chalmers].
19-22. all the city was moved about them—The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.
22. in the beginning of barley harvest—corresponding to the end of our March.
CHAPTER 2
2. Ruth … said unto Naomi, Let me now go to
the field, and glean—The right of gleaning was conferred by a
positive law on the widow, the poor, and the stranger (see on
3. her hap was to light on a part of the field belonging unto Boaz—Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.
4. Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you—This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.
5. his servant that was set over the reapers—an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.
7. she said … Let me glean and gather after the reapers among the sheaves—Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning—before the day became oppressively hot.
she tarried a little in the house—that is, the field tent, erected for the occasional rest and refreshment of the laborers.
8, 9. said Boaz unto Ruth, … bide here fast by my maidens—The reaping was performed by women while the assortment of sheaves was the duty of men-servants. The same division of harvest labor obtains in Syria still. Boaz not only granted to Ruth the full privilege of gleaning after his reapers, but provided for her personal comfort.
9. go unto the vessels, and drink of that which
the young men have drawn—Gleaners were sometimes allowed, by
kind and charitable masters, to partake of the refreshments provided
for the reapers. The vessels alluded to were skin bottles, filled with
water—and the bread was soaked in vinegar (
14. he reached her parched corn, and she did eat,
and was sufficed, and left—some of the new grain, roasted on
the spot, and fit for use after being rubbed in the hands—a
favorite viand in the East. He gave her so much, that after satisfying
her own wants, she had some (
16. let fall also some of the handfuls of purpose for her—The gleaners in the East glean with much success; for a great quantity of corn is scattered in the reaping, as well as in their manner of carrying it. One may judge, then, of the large quantity which Ruth would gather in consequence of the liberal orders given to the servants. These extraordinary marks of favor were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative.
17. and beat out that she had gleaned—When the quantity of grain was small, it was beat out by means of a stick.
an ephah—supposed to contain about a bushel.
20. the man is … one of our next kinsmen—Hebrew, "one of our redeemers," on whom it devolves to protect us, to purchase our lands, and marry you, the widow of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other individual only having the precedence.
21. all my harvest—both barley and wheat harvests. The latter was at the end of May or the beginning of June.
22. Naomi said unto Ruth … It is good … that thou go out with his maidens—a prudent recommendation to Ruth to accept the generous invitation of Boaz, lest, if she were seen straying into other fields, she might not only run the risk of rude treatment, but displease him by seeming indifferent to his kind liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz' attentions to Ruth, the germs of a stronger affection, which she wished to increase.
CHAPTER 3
2. he winnoweth barley to-night in the threshing-floor—The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.
4. go in, and uncover his feet and lay thee down—Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet—a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.
9. I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman—She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.
15. Bring the veil that thou hast upon thee, and hold it—Eastern veils are large sheets—those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.
17. six measures of barley—Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman.
CHAPTER 4
1. Then went Boaz up to the gate of the city—a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged—probably in the morning as people went out, or at noon when they returned from the field.
2. he took ten men of the elders of the
city—as witnesses. In ordinary circumstances, two or three
were sufficient to attest a bargain; but in cases of importance, such
as matrimony, divorce, conveyancing of property, it was the Jewish
practice to have ten (
3. Naomi … selleth a parcel of
land—that is, entertains the idea of selling. In her
circumstances she was at liberty to part with it (
4. there is none to redeem it beside thee; and I
am after thee—(See on
6. The kinsman said, I cannot redeem it …, lest I mar mine own inheritance—This consequence would follow, either, first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband; or, secondly, from its having to be subdivided among his other children, which he had probably by a previous marriage. This right, therefore, was renounced and assigned in favor of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed.
7, 8. a man plucked off his shoe—Where the kinsman refused to perform his duty to the family of his deceased relation, the widow was directed to pull off the shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, the usual ignominy was spared; and the plucking off the shoe, the only ceremony observed, was a pledge of the transaction being completed.
9. Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was … Chilion's and Mahlon's, of the hand of Naomi—Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.
10. Ruth the Moabitess … have I purchased to be my wife—This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it.
11. all the people and the elders, said, We are witnesses—A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded.
the Lord make the woman that is come into thine house like Rachel and like Leah—This was the usual bridal benediction.
12. let thy house be like the house of Pharez—that is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.
17. Obed—means "servant."
18-22. these are the generations of Pharez—that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.
THE
FIRST BOOK OF SAMUEL,
OTHERWISE CALLED
THE FIRST BOOK OF THE KINGS.
Commentary by Robert Jamieson
CHAPTER 1
1, 2. a certain man of
Ramathaim-zophim—The first word being in the dual number,
signifies the double city—the old and new town of Ramah (
3. this man went up out of his city yearly to worship in Shiloh—In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them—probably the passover. Although a Levite, he could not personally offer a sacrifice—that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."
4. when … Elkanah offered, he gave to
Peninnah … portions—The offerer received back the
greater part of the peace offerings, which he and his family or friends
were accustomed to eat at a social feast before the Lord. (See on
6. her adversary also provoked her sore—The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.
11. she prayed … she vowed a vow—Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.
12-18. Eli marked her mouth—The
suspicion of the aged priest seems to indicate that the vice of
intemperance was neither uncommon nor confined to one sex in those
times of disorder. This mistaken impression was immediately removed,
and, in the words, "God grant," or rather, "will grant," was followed
by an invocation which, as Hannah regarded it in the light of a
prophecy pointing to the accomplishment of her earnest desire,
dispelled her sadness, and filled her with confident hope [
20. called his name Samuel—doubtless
with her husband's consent. The names of children were given sometimes
by the fathers, and sometimes by the mothers (see
21. the man Elkanah … went up to offer
… his vow—The solemn expression of his concurrence in
Hannah's vow was necessary to make it obligatory. (See on
22. But Hannah went not up—Men only were
obliged to attend the solemn feasts (
24. three bullocks—The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.
CHAPTER 2
1. Hannah prayed, and said—Praise and
prayer are inseparably conjoined in Scripture (
mine horn is exalted in the Lord—Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.
5. they that were hungry ceased—that is, to hunger.
the barren hath born seven—that is, many children.
6. he bringeth down to the grave, and bringeth up—that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.
8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill—The dunghill, a pile of horse, cow, or camel offal, heaped up to dry in the sun, and used as fuel, was, and is, one of the common haunts of the poorest mendicants; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank.
inherit the throne of glory—that is, possesses seats of honor.
10. the Lord shall judge the ends of the earth
… exalt the horn of his anointed—This is the first
place in Scripture where the word "anointed," or Messiah, occurs; and
as there was no king in Israel at the time, it seems the best
interpretation to refer it to Christ. There is, indeed, a remarkable
resemblance between the song of Hannah and that of Mary (
11. the child did minister unto the Lord before Eli the priest—He must have been engaged in some occupation suited to his tender age, as in playing upon the cymbals, or other instruments of music; in lighting the lamps, or similar easy and interesting services.
12. Now the sons of Eli were sons of Belial—not only careless and irreligious, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown off its restraints, and even ran, as is sometimes done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy.
13-17. the priests' custom with the
people—When persons wished to present a sacrifice of peace
offering on the altar, the offering was brought in the first instance
to the priest, and as the Lord's part was burnt, the parts appropriated
respectively to the priests and offerers were to be sodden. But Eli's
sons, unsatisfied with the breast and shoulder, which were the
perquisites appointed to them by the divine law (
18. But Samuel ministered before the Lord, being a child—This notice of his early services in the outer courts of the tabernacle was made to pave the way for the remarkable prophecy regarding the high priest's family.
girded with a linen ephod—A small shoulder-garment or apron, used in the sacred service by the inferior priests and Levites; sometimes also by judges or eminent persons, and hence allowed to Samuel, who, though not a Levite, was devoted to God from his birth.
19. his mother made him a little coat, and brought it to him from year to year—Aware that he could not yet render any useful service to the tabernacle, she undertook the expense of supplying him with wearing apparel. All weaving stuffs, manufacture of cloth, and making of suits were anciently the employment of women.
20. Eli blessed Elkanah and his
wife—This blessing, like that which he had formerly
pronounced, had a prophetic virtue; which, before long, appeared in the
increase of Hannah's family (
22-24. the women that assembled at the door of the
tabernacle—This was an institution of holy women of a
strictly ascetic order, who had relinquished worldly cares and devoted
themselves to the Lord; an institution which continued down to the time
of Christ (
25. they hearkened not unto the voice of their father, because—it should be therefore.
the Lord would slay them—It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction.
27. there came a man of God unto Eli, and said
… that there shall not be an old man in thine house—So
much importance has always, in the East, been attached to old age, that
it would be felt to be a great calamity, and sensibly to lower the
respectability of any family which could boast of few or no old men.
The prediction of this prophet was fully confirmed by the afflictions,
degradation, poverty, and many untimely deaths with which the house of
Eli was visited after its announcement (see
31. I will cut off thine arm, and the arm of thy
father's house—By the withdrawal of the high priesthood from
Eleazar, the elder of Aaron's two sons (after Nadab and Abihu were
destroyed, [
32. thou shalt see an enemy in my
habitation—A successful rival for the office of high priest
shall rise out of another family (
CHAPTER 3
1. the child Samuel ministered unto the Lord before Eli—His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest.
the word of the Lord was precious in those
days—It was very rarely known to the Israelites; and in point
of fact only two prophets are mentioned as having appeared during the
whole administration of the judges (
there was no open vision—no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."
3. ere the lamp of God went out in the temple of
the Lord—The "temple" seems to have become the established
designation of the tabernacle, and the time indicated was towards the
morning twilight, as the lamps were extinguished at sunrise (see
5-18. he ran unto Eli, and said, Here am I; for thou calledst me—It is evident that his sleeping chamber was close to that of the aged high priest and that he was accustomed to be called during the night. The three successive calls addressed to the boy convinced Eli of the divine character of the speaker, and he therefore exhorted the child to give a reverential attention to the message. The burden of [the Lord's message] was an extraordinary premonition of the judgments that impended over Eli's house; and the aged priest, having drawn the painful secret from the child, exclaimed, "It is the Lord; let him do what seemeth him good." Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwhelming accumulation of judgments denounced against his person, his sons, his descendants—his altar, and nation. With such a threatening prospect before him, his piety and meekness were wonderful. In his personal character he seems to have been a good man, but his sons' conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive justice of God, brought these adversities upon him.
CHAPTER 4
1. the word of Samuel came to all
Israel—The character of Samuel as a prophet was now fully
established. The want of an "open vision" was supplied by him, for
"none of his words were let fall to the ground" (
Israel went out against the Philistines to battle—that is, to resist this new incursion.
Eben-ezer … Aphek—Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.
3-9. Let us fetch the ark of the covenant of the
Lord out of Shiloh unto us—Strange that they were so blind to
the real cause of the disaster and that they did not discern, in the
great and general corruption of religion and morals (
13-18. Eli sat upon a seat by the
wayside—The aged priest, as a public magistrate, used, in
dispensing justice, to seat himself daily in a spacious recess at the
entrance gate of the city. In his intense anxiety to learn the issue of
the battle, he took up his usual place as the most convenient for
meeting with passers-by. His seat was an official chair, similar to
those of the ancient Egyptian judges, richly carved, superbly
ornamented, high, and without a back. The calamities announced
to Samuel as about to fall upon the family of Eli [
CHAPTER 5
1. Ashdod—or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.
2. the house of Dagon—Stately temples were erected in honor of this idol, which was the principal deity of the Philistines, but whose worship extended over all Syria, as well as Mesopotamia and Chaldea; its name being found among the Assyrian gods on the cuneiform inscriptions [Rawlinson]. It was represented under a monstrous combination of a human head, breast, and arms, joined to the belly and tail of a fish. The captured ark was placed in the temple of Dagon, right before this image of the idol.
3, 4. they of Ashdod arose early—They were filled with consternation when they found the object of their stupid veneration prostrate before the symbol of the divine presence. Though set up, it fell again, and lay in a state of complete mutilation; its head and arms, severed from the trunk, were lying in distant and separate places, as if violently cast off, and only the fishy part remained. The degradation of their idol, though concealed by the priests on the former occasion, was now more manifest and infamous. It lay in the attitude of a vanquished enemy and a suppliant, and this picture of humiliation significantly declared the superiority of the God of Israel.
5. Therefore neither the priests … nor any … tread on the threshold of Dagon—A superstitious ceremony crept in, and in the providence of God was continued, by which the Philistines contributed to publish this proof of the helplessness of their god.
unto this day—The usage continued in practice at the time when this history was written—probably in the later years of Samuel's life.
6. the hand of the Lord was heavy upon them of Ashdod—The presumption of the Ashdodites was punished by a severe judgment that overtook them in the form of a pestilence.
smote them with emerods—bleeding
piles, hemorrhoids (
7. the ark of God shall not abide with
us—It was removed successively to several of the large towns
of the country, but the same pestilence broke out in every place and
raged so fiercely and fatally that the authorities were forced to send
the ark back into the land of Israel [
11. they sent—that is, the magistrates of Ekron.
12. the cry of the city went up to heaven—The disease is attended with acute pain, and it is far from being a rare phenomenon in the Philistian plain [Van De Velde].
CHAPTER 6
1. the ark … was in the country of the Philistines seven months—Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.
2, 3. the Philistines called for the priests and the diviners—The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark.
4. Five golden emerods—Votive or thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.
five golden mice—This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt [Bochart]; by others, to be the short-tailed field mouse, which often swarms in prodigious numbers and commits great ravages in the cultivated fields of Palestine.
5. give glory unto the God of Israel—By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.
lighten his hand … from off your gods—Elohim for god.
6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?—The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true God.
7. make a new cart—Their object in
making a new one for the purpose seems to have been not only for
cleanliness and neatness, but from an impression that there would have
been an impropriety in using one that had been applied to meaner or
more common services. It appears to have been a covered wagon (see on
two milch kine—Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to prosecute the direct road to the land of Israel.
bring their calves home from them—The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.
8. take the ark of the Lord, and lay it upon the
cart—This mode of carrying the sacred symbol was forbidden;
but the ignorance of the Philistines made the indignity excusable (see
on
put the jewels … in a coffer by the side thereof—The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.
9-12. Beth-shemesh—that is, "house of the sun," now Ain Shems [Robinson], a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. Josephus says they were set a-going near a place where the road divided into two—the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowings attested their ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.
12. the lords of the Philistines went after them—to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journey tended to their own deeper humiliation, and the greater illustration of God's glory.
14. and they clave—that is, the Beth-shemites, in an irrepressible outburst of joy.
offered the kine—Though contrary to
the requirements of the law (
17, 18. And these are the golden emerods … and the mice—There were five representative images of the emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.
18. unto the great stone of Abel—Abel, or Aben, means "stone," so that without resorting to italics, the reading should be, "the great stone."
19. he smote the men of Beth-shemesh, because they had looked into the ark—In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.
he smote of the people fifty thousand and
threescore and ten men—Beth-shemesh being only a village,
this translation must be erroneous, and should be, "he smote
fifty out of a thousand," being only fourteen hundred in all who
indulged this curiosity. God, instead of decimating, according to an
ancient usage, slew only a twentieth part; that is, according to Josephus, seventy out of fourteen hundred (see
21. Kirjath-jearim—"the city of woods,"
also called Kirjath-baal (
CHAPTER 7
1. the men of Kirjath-jearim—"the city
of woods," also Kirjath-baal (
brought it into the house of Abinadab in the hill—Why it was not transported at once to Shiloh where the tabernacle and sacred vessels were remaining, is difficult to conjecture.
sanctified … his son—He was not a Levite, and was therefore only set apart or appointed to be keeper of the place.
2. the ark abode in Kirjath-jearim … twenty
years—It appears, in the subsequent history, that a much
longer period elapsed before its final removal from Kirjath-jearim
(
all the house of Israel lamented after the Lord—They were then brought, doubtless by the influence of Samuel's exhortations, to renounce idolatry, and to return to the national worship of the true God.
3-6. Samuel spake unto all the house of Israel—A great national reformation was effected through the influence of Samuel. Disgusted with their foreign servitude, and panting for the restoration of liberty and independence, they were open to salutary impressions; and convinced of their errors, they renounced idolatry. The re-establishment of the faith of their fathers was inaugurated at a great public meeting, held at Mizpeh in Judah, and hallowed by the observance of impressive religious solemnities. The drawing water, and pouring it out before the Lord, seems to have been a symbolical act by which, in the people's name, Samuel testified their sense of national corruption, their need of that moral purification of which water is the emblem, and their sincere desire to pour out their hearts in repentance before God.
6. Samuel judged … Israel in Mizpeh—At the time of Eli's death he could not have much exceeded twenty years of age; and although his character and position must have given him great influence, it does not appear that hitherto he had done more than prophets were wont to do. Now he entered on the duties of a civil magistrate.
7-11. when the Philistines heard, &c.—The character and importance of the national convention at Mizpeh were fully appreciated by the Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw off the yoke of their domination. Anxious to crush it at the first, they made a sudden incursion while the Israelites were in the midst of their solemn celebration. Unprepared for resistance, they besought Samuel to supplicate the divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning that the assailants, panic-struck, were disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded and committed such immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and independence to Israel for twenty years, as well as the restitution of the usurped territory.
12. Samuel took a stone, and set it between Mizpeh
and Shen—on an open spot between the town and "the crag"
(some well-known rock in the neighborhood). A huge stone pillar was
erected as a monument of their victory (
CHAPTER 8
1-5. when Samuel was old—He was now
about fifty-four years of age, having discharged the office of sole
judge for twelve years. Unable, from growing infirmities, to prosecute
his circuit journeys through the country, he at length confined his
magisterial duties to Ramah and its neighborhood (
6-10. the thing displeased Samuel when they said, Give us a king to judge us—Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.
11. This will be the manner of the king—The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid.
He will take your sons, and appoint them for himself—Oriental sovereigns claim a right to the services of any of their subjects at pleasure.
some shall run before his chariots—The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.
12. he will appoint him captains—In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.
13. he will take your daughters to be confectionaries—Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes.
14-18. he will take your fields, &c.—The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day.
19-22. Nevertheless the people refused to obey the
voice of Samuel—They sneered at Samuel's description as a
bugbear to frighten them. Determined, at all hazards, to gain their
object, they insisted on being made like all the other nations, though
it was their glory and happiness to be unlike other nations in having
the Lord for their King and Lawgiver (
CHAPTER 9
1. a mighty man of power—that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.
2. Saul, a choice young man, and a goodly—He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.
3. the asses of Kish Saul's father were lost. And Kish said to Saul … arise, go seek the asses—The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.
4, 5. he passed through mount Ephraim—This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards—probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)—he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.
6. there is in this city a man of
God—Ramah was the usual residence of Samuel, but several
circumstances, especially the mention of Rachel's sepulchre, which lay
in Saul's way homeward [
peradventure he can show us our way that we should go—It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.
7. Saul said to his servant, But, behold, if we go, what shall we bring the man?—According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value.
the bread is spent in our vessels—Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility—the customary tribute to official dignity.
8. the fourth part of a shekel of silver—rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.
9. seer … Prophet—The recognized distinction in latter times was, that a seer was one who was favored with visions of God—a view of things invisible to mortal sight; and a prophet foretold future events.
11-13. as they went up the hill—The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow—implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.
14. Samuel came out against them, for to go up to the high place—Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.
15, 16. Now the Lord had told Samuel in his ear a
day before—The description of Saul, the time of his arrival,
and the high office to which he was destined, had been secretly
intimated to Samuel from heaven. The future king of Israel was to fight
the battles of the Lord and protect His people. It would appear that
they were at this time suffering great molestation from the
Philistines, and that this was an additional reason of their urgent
demands for the appointment of a king (see
18-20. Tell me, I pray thee, where the seer's house is—Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.
20, 21. on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?—This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.
21. And Saul answered and said, Am not I a
Benjamite, of the smallest of the tribes of Israel,
&c.—By selecting a king from this least and nearly extinct
tribe (
22. Samuel took Saul and his servant, and brought them into the parlour—The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.
24. the cook took up the shoulder … and set
it before Saul. And Samuel said, Behold that which is left; set it
before thee, and eat—that is, reserved (see on
25-27. Samuel communed with Saul upon the top of
the house—Saul was taken to lodge with the prophet for that
night. Before retiring to rest, they communed on the flat roof of the
house, the couch being laid there (
CHAPTER 10
1. Then Samuel took a vial of oil—This
was the ancient (
kissed him—This salutation, as
explained by the words that accompanied it, was an act of respectful
homage, a token of congratulation to the new king (
2. When thou art departed from me to-day—The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.
Rachel's sepulchre—near Beth-lehem
(see on
Zelzah—or Zelah, now Bet-jalah, in the neighborhood of that town.
3. the plain—or, "the oak of Tabor," not the celebrated mount, for that was far distant.
three men going up to God to Beth-el—apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.
5. the hill of God—probably Geba (
6. the Spirit of the Lord will come upon thee—literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.
8. thou shalt go down before me to Gilgal—This, according to Josephus, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.
9-11. when he had turned his back to go from
Samuel, God gave him another heart—Influenced by the words of
Samuel, as well as by the accomplishment of these signs, Saul's
reluctance to undertake the onerous office was overcome. The fulfilment
of the two first signs [
12. But who is their father?—The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.
17-25. Samuel called the people together … at Mizpeh—a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.
26. And Saul also went home to
Gibeah—near Geba. This was his place of residence (see
there went … a band of men, whose hearts God had touched—who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."
27. the children of Belial said, How shall this man save us? And they despised him, and brought him no presents—In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.
CHAPTER 11
1. Then Nahash the Ammonite came
up—Nahash ("serpent"); (see
Make a covenant with us, and we will serve thee—They saw no prospect of aid from the western Israelites, who were not only remote, but scarcely able to repel the incursions of the Philistines from themselves.
2. thrust out all your right eyes—literally, "scoop" or "hollow out" the ball. This barbarous mutilation is the usual punishment of usurpers in the East, inflicted on chiefs; sometimes, also, even in modern history, on the whole male population of a town. Nahash meant to keep the Jabeshites useful as tributaries, whence he did not wish to render them wholly blind, but only to deprive them of their right eye, which would disqualify them for war. Besides, his object was, through the people of Jabesh-gilead, to insult the Israelitish nation.
3, 4. send messengers unto all the coasts of Israel—a curious proof of the general dissatisfaction that prevailed as to the appointment of Saul. Those Gileadites deemed him capable neither of advising nor succoring them; and even in his own town the appeal was made to the people—not to the prince.
7. he took a yoke of oxen, and hewed them in
pieces—(see
8. Bezek—This place of general muster was not far from Shechem, on the road to Beth-shan, and nearly opposite the ford for crossing to Jabesh-gilead. The great number on the muster-roll showed the effect of Saul's wisdom and promptitude.
11. on the morrow, that Saul put the people in three companies—Crossing the Jordan in the evening, Saul marched his army all night, and came at daybreak on the camp of the Ammonites, who were surprised in three different parts, and totally routed. This happened before the seven days' truce expired.
12-15. the people said …, Who is he that
said, Shall Saul reign over us?—The enthusiastic admiration
of the people, under the impulse of grateful and generous feelings,
would have dealt summary vengeance on the minority who opposed Saul,
had not he, either from principle or policy, shown himself as great in
clemency as in valor. The calm and sagacious counsel of Samuel directed
the popular feelings into a right channel, by appointing a general
assembly of the militia, the really effective force of the nation, at
Gilgal, where, amid great pomp and religious solemnities, the
victorious leader was confirmed in his kingdom [
CHAPTER 12
1-4. Samuel said unto all Israel—This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel, having challenged a review of his public life, received a unanimous testimony to the unsullied honor of his personal character, as well as the justice and integrity of his public administration.
5. the Lord is witness against you, and his anointed is witness—that, by their own acknowledgment, he had given them no cause to weary of the divine government by judges, and that, therefore, the blame of desiring a change of government rested with themselves. This was only insinuated, and they did not fully perceive his drift.
7-16. Now therefore stand still, that I may reason with you—The burden of this faithful and uncompromising address was to show them, that though they had obtained the change of government they had so importunely desired, their conduct was highly displeasing to their heavenly King; nevertheless, if they remained faithful to Him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the divine displeasure, a remarkable phenomenon, on the invocation of the prophet, and of which he gave due premonition, took place.
11. Bedan—The Septuagint reads
"Barak"; and for "Samuel" some versions read "Samson," which seems more
natural than that the prophet should mention himself to the total
omission of the greatest of the judges. (Compare
17-25. Is it not wheat harvest to-day?—That season in Palestine occurs at the end of June or beginning of July, when it seldom or never rains, and the sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a divine mission than the phenomenon of rain and thunder happening, without any prognostics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his words being true. The people regarded it as a miraculous display of divine power, and, panic-struck, implored the prophet to pray for them. Promising to do so, he dispelled their fears. The conduct of Samuel, in this whole affair of the king's appointment, shows him to have been a great and good man who sank all private and personal considerations in disinterested zeal for his country's good and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God.
CHAPTER 13
1. Saul reigned one year—(see Margin). The transactions recorded in the eleventh and twelfth chapters were the principal incidents comprising the first year of Saul's reign; and the events about to be described in this happened in the second year.
2. Saul chose him three thousand men of Israel—This band of picked men was a bodyguard, who were kept constantly on duty, while the rest of the people were dismissed till their services might be needed. It seems to have been his tactics to attack the Philistine garrisons in the country by different detachments, rather than by risking a general engagement; and his first operations were directed to rid his native territory of Benjamin of these enemies.
3, 4. And Jonathan—that is, "God-given."
smote the garrison of the Philistines … in
Geba—Geba and Gibeah were towns in Benjamin, very close to
each other (
Saul blew the trumpet throughout all the land—This, a well-known sound, was the usual Hebrew war-summons; the first blast was answered by the beacon fire in the neighboring places. A second blast was blown—then answered by a fire in a more distant locality, whence the proclamation was speedily diffused over the whole country. As the Philistines resented what Jonathan had done as an overt attempt to throw off their yoke, a levy, en masse, of the people was immediately ordered, the rendezvous to be the old camping-ground at Gilgal.
5. The Philistines gathered themselves together to
fight with Israel, thirty thousand chariots, and six thousand
horsemen—Either this number must include chariots of every
kind—or the word "chariots" must mean the men fighting in them
(
6. When the men of Israel saw that they were in a
strait—Though Saul's gallantry was unabated, his subjects
displayed no degree of zeal and energy. Instead of venturing an
encounter, they fled in all directions. Some, in their panic, left the
country (
8. he—that is, Saul.
tarried seven days—He was still in the eastern borders of his kingdom, in the valley of Jordan. Some bolder spirits had ventured to join the camp at Gilgal; but even the courage of those stout-hearted men gave way in prospect of this terrible visitation; and as many of them were stealing away, he thought some immediate and decided step must be taken.
9-14. Saul said, Bring hither a burnt offering to
me, and peace offerings—Saul, though patriotic enough in his
own way, was more ambitious of gaining the glory of a triumph to
himself than ascribing it to God. He did not understand his proper
position as king of Israel; and although aware of the restrictions
under which he held the sovereignty, he wished to rule as an autocrat,
who possessed absolute power both in civil and sacred things. This
occasion was his first trial. Samuel waited till the last day of the
seven, in order to put the constitutional character of the king to the
test; and, as Saul, in his impatient and passionate haste knowingly
transgressed (
15, 16. Samuel … gat him … unto Gibeah … and Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah—Saul removed his camp thither, either in the hope that, it being his native town, he would gain an increase of followers or that he might enjoy the counsels and influence of the prophet.
17, 18. the spoilers came out of the camp of the Philistines in three companies—ravaging through the three valleys which radiate from the uplands of Michmash to Ophrah on the north, through the pass of Beth-horon on the west, and down the ravines of Zeboim ("the hyænas"), towards the Ghor or Jordan valley on the east.
19, 20. Now there was no smith found throughout … Israel—The country was in the lowest state of depression and degradation. The Philistines, after the great victory over the sons of Eli, had become the virtual masters of the land. Their policy in disarming the natives has been often followed in the East. For repairing any serious damage to their agricultural implements, they had to apply to the neighboring forts.
21. Yet they had a file—as a kind of privilege, for the purpose of sharpening sundry smaller utensils of husbandry.
CHAPTER 14
1. the Philistines' garrison—"the
standing camp" (
2. Saul tarried in the uttermost part of Gibeah—Hebrew, "Geba"; entrenched, along with Samuel and Ahiah the high priest, on the top of one of the conical or spherical hills which abound in the Benjamite territory, and favorable for an encampment, called Migron ("a precipice").
4. between the passages—that is, the deep and great ravine of Suweinit.
Jonathan sought to go over unto the Philistines' garrison—a distance of about three miles running between two jagged points; Hebrew, "teeth of the cliff."
there was a sharp rock on the one side, and a sharp rock on the other side … Bozez—("shining") from the aspect of the chalky rock.
Seneh—("the thorn") probably from a
solitary acacia on its top. They are the only rocks of the kind in this
vicinity; and the top of the crag towards Michmash was occupied as the
post of the Philistines. The two camps were in sight of each other; and
it was up the steep rocky sides of this isolated eminence that Jonathan
and his armorbearer (
6. it may be that the Lord will work for us—This expression did not imply a doubt; it signified simply that the object he aimed at was not in his own power—but it depended upon God—and that he expected success neither from his own strength nor his own merit.
9, 10. if they say, Come up unto us; then we will
go up: for the Lord hath delivered them into our hand—When
Jonathan appears here to prescribe a sign or token of God's will, we
may infer that the same spirit which inspired this enterprise suggested
the means of its execution, and put into his heart what to ask of God.
(See on
11. Behold, the Hebrews come forth out of the holes—As it could not occur to the sentries that two men had come with hostile designs, it was a natural conclusion that they were Israelite deserters. And hence no attempt was made to hinder their ascent, or stone them.
14, 15. that first slaughter, which Jonathan and his armour-bearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow—This was a very ancient mode of measurement, and it still subsists in the East. The men who saw them scrambling up the rock had been surprised and killed, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous force. The success of the adventure was aided by a panic that struck the enemy, produced both by the sudden surprise and the shock of an earthquake. The feat was begun and achieved by the faith of Jonathan, and the issue was of God.
16. the watchmen of Saul … looked—The wild disorder in the enemies' camp was described and the noise of dismay heard on the heights of Gibeah.
17-19. Then said Saul unto the people that were with him, Number now, and see who is gone from us—The idea occurred to him that it might be some daring adventurer belonging to his own little troop, and it would be easy to discover him.
18. Saul said unto Ahiah, Bring hither the ark of God—There is no evidence that the ark had been brought from Kirjath-jearim. The Septuagint version is preferable; which, by a slight variation of the text, reads, "the ephod"; that is, the priestly cape, which the high priest put on when consulting the oracle. That this should be at hand is natural, from the presence of Ahiah himself, as well as the nearness of Nob, where the tabernacle was then situated.
19. Withdraw thine hand—The priest, invested with the ephod, prayed with raised and extended hands. Saul perceiving that the opportunity was inviting, and that God appeared to have sufficiently declared in favor of His people, requested the priest to cease, that they might immediately join in the contest. The season for consultation was past—the time for prompt action was come.
20-22. Saul and all the people—All the warriors in the garrison at Gibeah, the Israelite deserters in the camp of the Philistines, and the fugitives among the mountains of Ephraim, now all rushed to the pursuit, which was hot and sanguinary.
23. So the Lord saved Israel that day: and the
battle passed over unto Beth-aven—that is, "Beth-el." It
passed over the forest, now destroyed, on the central ridge of
Palestine, then over to the other side from the eastern pass of
Michmash (
24. Saul had adjured the people—Afraid lest so precious an opportunity of effectually humbling the Philistine power might be lost, the impetuous king laid an anathema on any one who should taste food until the evening. This rash and foolish denunciation distressed the people, by preventing them taking such refreshments as they might get on the march, and materially hindered the successful attainment of his own patriotic object.
25. all they of the land came to a wood; and there was honey—The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs—indicating it to be bees' honey. "Bees in the East are not, as in England, kept in hives; they are all in a wild state. The forests literally flow with honey; large combs may be seen hanging on the trees as you pass along, full of honey" [Roberts].
31-34. the people were very faint. And the people flew upon the spoil—at evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.
45. the people rescued Jonathan, that he died
not—When Saul became aware of Jonathan's transgression in
regard to the honey, albeit it was done in ignorance and involved no
guilt, he was, like Jephthah [
47, 48. So Saul … fought against all his enemies on every side—This signal triumph over the Philistines was followed, not only by their expulsion from the land of Israel, but by successful incursions against various hostile neighbors, whom he harassed though he did not subdue them.
CHAPTER 15
1. Samuel also said unto Saul, The Lord sent me to
anoint thee …: now therefore hearken thou unto … the
Lord—Several years had been passed in successful military
operations against troublesome neighbors. During these Saul had been
left to act in a great measure at his own discretion as an independent
prince. Now a second test is proposed of his possessing the character
of a theocratic monarch in Israel; and in announcing the duty required
of him, Samuel brought before him his official station as the Lord's
vicegerent, and the peculiar obligation under which he was laid to act
in that capacity. He had formerly done wrong, for which a severe rebuke
and threatening were administered to him (
2, 3. Amalek—the powerful tribe which
inhabited the country immediately to the eastward of the northern
Cushites. Their territory extended over the whole of the eastern
portion of the desert of Sinai to Rephidim—the earliest opponent
(
I remember—I am reminded of what
Amalek did—perhaps by the still remaining trophy or memorial
erected by Moses (
4. Saul gathered the people together—The alacrity with which he entered on the necessary preparations for the expedition gave a fair, but delusive promise of faithfulness in its execution.
Telaim—or Telem, among the uttermost
cities of the tribe of Judah towards the coast of Edom (
5. Saul came to a city of Amalek—probably their capital.
laid wait in the valley—following the
strategic policy of Joshua at Ai (
6. Kenites—(See on
7-9. Saul smote the Amalekites—His own view of the proper and expedient course to follow was his rule, not the command of God.
8, 9. he took Agag … alive—This
was the common title of the Amalekite kings. He had no scruple about
the apparent cruelty of it, for he made fierce and indiscriminate havoc
of the people. But he spared Agag, probably to enjoy the glory of
displaying so distinguished a captive, and, in like manner, the most
valuable portions of the booty, as the cattle. By this wilful and
partial obedience to a positive command [
10, 11. Then came the word of the Lord unto Samuel, saying, It repenteth me that I have set up Saul—Repentance is attributed in Scripture to Him when bad men give Him cause to alter His course and method of procedure, and to treat them as if He did "repent" of kindness shown. To the heart of a man like Samuel, who was above all envious considerations, and really attached to the king, so painful an announcement moved all his pity and led him to pass a sleepless night of earnest intercession.
12. Saul came to Carmel—in the south of
Judah (
he set him up a place—that is, a
pillar (
13-23. Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord—Saul was either blinded by a partial and delusive self-love, or he was, in his declaration to Samuel, acting the part of a bold and artful hypocrite. He professed to have fulfilled the divine command, and that the blame of any defects in the execution lay with the people. Samuel saw the real state of the case, and in discharge of the commission he had received before setting out, proceeded to denounce his conduct as characterized by pride, rebellion, and obstinate disobedience. When Saul persisted in declaring that he had obeyed, alleging that the animals, whose bleating was heard, had been reserved for a liberal sacrifice of thanksgiving to God, his shuffling, prevaricating answer called forth a stern rebuke from the prophet. It well deserved it—for the destination of the spoil to the altar was a flimsy pretext—a gross deception, an attempt to conceal the selfishness of the original motive under the cloak of religious zeal and gratitude.
24-26. I have sinned … turn again with me, that I may worship the Lord—The erring, but proud and obstinate monarch was now humbled. He was conscience-smitten for the moment, but his confession proceeded not from sincere repentance, but from a sense of danger and desire of averting the sentence denounced against him. For the sake of public appearance, he besought Samuel not to allow their serious differences to transpire, but to join with him in a public act of worship. Under the influence of his painfully agitated feelings, he designed to offer sacrifice, partly to express his gratitude for the recent victory, and partly to implore mercy and a reversal of his doom. It was, from another angle, a politic scheme, that Samuel might be betrayed into a countenancing of his design in reserving the cattle for sacrificing. Samuel declined to accompany him.
I feared the people, and obeyed their voice—This was a different reason from the former he had assigned. It was the language of a man driven to extremities, and even had it been true, the principles expounded by Samuel showed that it could have been no extenuation of the offense. The prophet then pronounced the irreversible sentence of the rejection of Saul and his family. He was judicially cut off for his disobedience.
27, 28. he laid hold upon the skirt of his
mantle—the moil, upper tunic, official robe. In an
agony of mental excitement, he took hold of the prophet's dress to
detain him; the rending of the mantle [
29. the Strength of Israel will not lie—Hebrew, "He that gives a victory to Israel," a further rebuke of his pride in rearing the Carmel trophy, and an intimation that no loss would be sustained in Israel by his rejection.
31. Samuel turned again after Saul—not to worship along with him; but first, that the people might have no ground, on pretense of Saul's rejection, to withdraw their allegiance from him; and secondly, to compensate for Saul's error, by executing God's judgment upon Agag.
32. Agag came unto him delicately—or cheerfully, since he had gained the favor and protection of the king.
33. Samuel hewed Agag—This cruel tyrant met the retribution of a righteous Providence. Never has it been unusual for great or official personages in the East to perform executions with their own hands. Samuel did it "before the Lord" in Gilgal, appointing that same mode of punishment (hitherto unknown in Israel) to be used towards him, which he had formerly used towards others.
CHAPTER 16
1. the Lord said unto Samuel, How long wilt thou
mourn for Saul—Samuel's grief on account of Saul's rejection,
accompanied, doubtless, by earnest prayers for his restitution, showed
the amiable feelings of the man; but they were at variance with his
public duty as a prophet. The declared purpose of God to transfer the
kingdom of Israel into other hands than Saul's was not an angry menace,
but a fixed and immutable decree; so that Samuel ought to have sooner
submitted to the peremptory manifestation of the divine will. But to
leave him no longer room to doubt of its being unalterable, he was sent
on a private mission to anoint a successor to Saul (see on
I have provided me a king—The language
is remarkable, and intimates a difference between this and the former
king. Saul was the people's choice, the fruit of their wayward and
sinful desires for their own honor and aggrandizement. The next was to
be a king who would consult the divine glory, and selected from that
tribe to which the pre-eminence had been early promised (
2. How can I go?—This is another instance of human infirmity in Samuel. Since God had sent him on this mission, He would protect him in the execution.
I am come to sacrifice—It seems to have been customary with Samuel to do this in the different circuits to which he went, that he might encourage the worship of God.
3. call Jesse to the sacrifice—that is, the social feast that followed the peace offering. Samuel, being the offerer, had a right to invite any guest he pleased.
4. the elders of the town trembled at his coming—Beth-lehem was an obscure town, and not within the usual circuit of the judge. The elders were naturally apprehensive, therefore, that his arrival was occasioned by some extraordinary reason, and that it might entail evil upon their town, in consequence of the estrangement between Samuel and the king.
5. sanctify yourselves—by the
preparations described (
6-10. Samuel said, Surely the Lord's anointed is
before him—Here Samuel, in consequence of taking his
impressions from the external appearance, falls into the same error as
formerly (
11. There remaineth yet the youngest, and, behold, he keepeth the sheep—Jesse having evidently no idea of David's wisdom and bravery, spoke of him as the most unfit. God, in His providence, so ordered it, that the appointment of David might the more clearly appear to be a divine purpose, and not the design either of Samuel or Jesse. David having not been sanctified with the rest of his family, it is probable that he returned to his pastoral duties the moment the special business on which he had been summoned was done.
12. he was ruddy, &c.—Josephus says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age.
13. Then Samuel took the horn of oil, and anointed him—This transaction must have been strictly private.
14-18. The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him—His own gloomy reflections, the consciousness that he had not acted up to the character of an Israelitish king, the loss of his throne, and the extinction of his royal house, made him jealous, irritable, vindictive, and subject to fits of morbid melancholy.
19. Saul sent messengers unto Jesse, and said, Send me David—In the East the command of a king is imperative; and Jesse, however reluctant and alarmed, had no alternative but to comply.
20. Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them … unto Saul—as a token of homage and respect.
21. David came to Saul—Providence thus prepared David for his destiny, by placing him in a way to become acquainted with the manners of the court, the business of government, and the general state of the kingdom.
became his armour-bearer—This choice, as being an expression of the king's partiality, shows how honorable the office was held to be.
23. David took an harp, and played with his hand: so Saul was refreshed, and was well—The ancients believed that music had a mysterious influence in healing mental disorders.
CHAPTER 17
1. the Philistines gathered together their armies—twenty-seven years after their overthrow at Michmash. Having now recovered their spirits and strength, they sought an opportunity of wiping out the infamy of that national disaster, as well as to regain their lost ascendency over Israel.
Shocoh—now Shuweikeh, a town in the
western plains of Judah (
Azekah—a small place in the neighborhood.
Ephes-dammim—or, "Pas-dammim" (
2. valley of Elah—that is, "the Terebinth," now Wady Er-Sumt [Robinson]. Another valley somewhat to the north, now called Wady Beit Hanina, has been fixed on by the tradition of ages.
4-11. a champion—Hebrew, a "man between two"; that is, a person who, on the part of his own people, undertook to determine the national quarrel by engaging in single combat with a chosen warrior in the hostile army.
5. helmet of brass—The Philistine helmet had the appearance of a row of feathers set in a tiara, or metal band, to which were attached scales of the same material, for the defense of the neck and the sides of the face [Osborn].
a coat of mail—a kind of corslet, quilted with leather or plates of metal, reaching only to the chest, and supported by shoulder straps, leaving the shoulders and arms at full liberty.
6. greaves of brass—boots, terminating at the ankle, made in one plate of metal, but round to the shape of the leg, and often lined with felt or sponge. They were useful in guarding the legs, not only against the spikes of the enemy, but in making way among thorns and briers.
a target of brass—a circular frame, carried at the back, suspended by a long belt which crossed the breast from the shoulders to the loins.
7. staff of his spear—rather under five
feet long, and capable of being used as a javelin (
one bearing a shield—In consequence of their great size and weight, the Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-a-pie, with defensive armor, while he had only two offensive weapons—a sword by his side and a spear in his hand.
8-11. I defy the armies of Israel …; give me a man, that we may fight together—In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge someone to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, deterred any from accepting the challenge, he used to parade himself within hearing of the enemy's lines, specify in a loud, boastful, bravado style, defying them, and pouring out torrents of abuse and insolence to provoke their resentment.
17. Take now for thy brethren an ephah of this parched corn, and these ten loaves—In those times campaigns seldom lasted above a few days at a time. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home.
18. carry these ten cheeses to the captain—to enlist his kind attention. Oriental cheeses are very small; and although they are frequently made of so soft a consistence as to resemble curds, those which David carried seem to have been fully formed, pressed, and sufficiently dried to admit of their being carried.
take their pledge—Tokens of the soldiers' health and safety were sent home in the convenient form of a lock of their hair, or piece of their nail, or such like.
20. David left the sheep with a keeper—This is the only instance in which the hired shepherd is distinguished from the master or one of his family.
trench—some feeble attempt at a rampart. It appears (see Margin) to have been formed by a line of carts or chariots, which, from the earliest times, was the practice of nomad people.
22. left his carriage in the hand of the keeper of the carriage—to make his way to the standard of Judah.
25. make his father's house free in Israel—His family should be exempted from the impositions and services to which the general body of the Israelites were subjected.
34-36. a lion, and a bear—There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook.
37. The Lord that delivered me—It would have been natural for a youth, and especially an Oriental youth, to make a parade of his gallantry. But David's piety sank all consideration of his own prowess and ascribed the success of those achievements to the divine aid, which he felt assured would not be withheld from him in a cause which so intimately concerned the safety and honor of His people.
Saul said unto David, Go, and the Lord be with thee—The pious language of the modest but valiant youth impressed the monarch's heart. He felt that it indicated the true military confidence for Israel, and, therefore, made up his mind, without any demur, to sanction a combat on which the fate of his kingdom depended, and with a champion supporting his interests apparently so unequal to the task.
38, 39. Saul armed David with his armour—The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accoutrements, which would be of the best style. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otherwise it could not have fitted both a stripling and a man of the colossal stature of the king.
40. brook—wady.
bag—or scrip for containing his daily food.
sling—The sling consisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone in his left hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, the enemies that prowl about the flock.
42-47. the Philistine said … said David to the Philistine—When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking contrast to the usual strain of these invectives. It was full of pious trust, and to God he ascribed all the glory of the triumph he anticipated.
49. smote the Philistine in his forehead—At the opening for the eyes—that was the only exposed part of his body.
51. cut off his head—not as an evidence of the giant's death, for his slaughter had been effected in presence of the whole army, but as a trophy to be borne to Saul. The heads of slain enemies are always regarded in the East as the most welcome tokens of victory.
52. Shaaraim—(See
54. tent—the sacred tabernacle. David dedicated the sword of Goliath as a votive offering to the Lord.
55-58. Saul … said unto Abner … whose
son is this youth?—A young man is more spoken of in many
Eastern countries by his father's name than his own. The growth of the
beard, and other changes on a now full-grown youth, prevented the king
from recognizing his former favorite minstrel [
CHAPTER 18
1. the soul of Jonathan was knit with the soul of David—They were nearly of an age. The prince had taken little interest in David as a minstrel; but his heroism and modest, manly bearing, his piety and high endowments, kindled the flame not of admiration only, but of affection, in the congenial mind of Jonathan.
2. Saul would let him go no more home—He was established as a permanent resident at court.
3. Then Jonathan and David made a covenant—Such covenants of brotherhood are frequent in the East. They are ratified by certain ceremonies, and in presence of witnesses, that the persons covenanting will be sworn brothers for life.
4. Jonathan stripped himself of the robe that was
upon him, and gave it to David—To receive any part of the
dress which had been worn by a sovereign, or his eldest son and
heir, is deemed, in the East, the highest honor which can be
conferred on a subject (see on
6. the women came out of all cities of Israel—in the homeward march from the pursuit of the Philistines. This is a characteristic trait of Oriental manners. On the return of friends long absent, and particularly on the return of a victorious army, bands of women and children issue from the towns and villages, to form a triumphal procession, to celebrate the victory, and, as they go along, to gratify the soldiers with dancing, instrumental music, and extempore songs, in honor of the generals who have earned the highest distinction by feats of gallantry. The Hebrew women, therefore, were merely paying the customary gratulations to David as the deliverer of their country, but they committed a great indiscretion by praising a subject at the expense of their sovereign.
9. Saul eyed David—that is, invidiously, with secret and malignant hatred.
10. on the morrow, that the evil spirit from God came upon Saul—This rankling thought brought on a sudden paroxysm of his mental malady.
he prophesied—The term denotes one under the influence either of a good or a bad spirit. In the present it is used to express that Saul was in a frenzy. David, perceiving the symptoms, hastened, by the soothing strains of his harp, to allay the stormy agitation of the royal mind. But before its mollifying influence could be felt, Saul hurled a javelin at the head of the young musician.
there was a javelin in Saul's hand—Had it been followed by a fatal result, the deed would have been considered the act of an irresponsible maniac. It was repeated more than once ineffectually, and Saul became impressed with a dread of David as under the special protection of Providence.
13. Therefore Saul removed him from him—sent him away from the court, where the principal persons, including his own son, were spellbound with admiration of the young and pious warrior.
made him captain over a thousand—gave him a military commission, which was intended to be an honorable exile. But this post of duty served only to draw out before the public the extraordinary and varied qualities of his character, and to give him a stronger hold of the people's affections.
17. Saul said to David, Behold my elder daughter
Merab, her will I give thee to wife—Though bound to this
already [
20. Michal Saul's daughter loved David—This must have happened some time after.
they told Saul, and the thing pleased him—Not from any favor to David, but he saw that it would be turned to the advancement of his malicious purposes, and the more so when, by the artful intrigues and flattery of his spies, the loyal sentiments of David were discovered.
25. The king desireth not any dowry—In Eastern countries the husband purchases his wife either by gifts or services. As neither David nor his family were in circumstances to give a suitable dowry for a princess, the king intimated that he would be graciously pleased to accept some gallant deed in the public service.
a hundred foreskins of the Philistines—Such mutilations on the bodies of their slain enemies were commonly practised in ancient war, and the number told indicated the glory of the victory. Saul's willingness to accept a public service had an air of liberality, while his choice of so difficult and hazardous a service seemed only putting a proper value on gaining the hand of a king's daughter. But he covered unprincipled malice against David under this proposal, which exhibited a zeal for God and the covenant of circumcision.
26. the days were not expired—The period within which this exploit was to be achieved was not exhausted.
27. David … slew of the Philistines two hundred men—The number was doubled, partly to show his respect and attachment to the princess, and partly to oblige Saul to the fulfilment of his pledge.
29. Saul was yet the more afraid of David—because Providence had visibly favored him, by not only defeating the conspiracy against his life, but through his royal alliance paving his way to the throne.
CHAPTER 19
1. Saul spake to Jonathan his son, and to all his servants, that they should kill David—The murderous design he had secretly cherished he now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger; and waiting till the morning, when his father's excited temper would be cooled, he stationed his friend in a place of concealment, where, overhearing the conversation, he might learn how matters really stood and take immediate flight, if necessary.
4-7. Jonathan spake good of David—He told his father he was committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country and whose loyalty had been uniformly steady and devoted. The strong remonstrances of Jonathan produced an effect on the impulsive mind of his father. As he was still susceptible of good and honest impressions, he bound himself by an oath to relinquish his hostile purpose; and thus, through the intervention of the noble-minded prince, a temporary reconciliation was effected, in consequence of which David was again employed in the public service.
8-10. David went out, and fought with the Philistines, and slew them with a great slaughter—A brilliant victory was gained over the public enemy. But these fresh laurels of David reawakened in the moody breast of Saul the former spirit of envy and melancholy. On David's return to court, the temper of Saul became more fiendish than ever; the melodious strains of the harp had lost all their power to charm; and in a paroxysm of uncontrollable frenzy he aimed a javelin at the person of David—the missile having been thrown with such force that it pierced the chamber wall. David providentially escaped; but the king, having now thrown off the mask and being bent on aggressive measures, made his son-in-law's situation everywhere perilous.
11, 12. Saul sent messengers unto David's house,
to watch him, and to slay him—The fear of causing a commotion
in the town, or favoring his escape in the darkness, seemed to have
influenced the king in ordering them to patrol till the morning. This
infatuation was overruled by Providence to favor David's escape; for
his wife, secretly apprised by Jonathan, who was aware of the design,
or by spying persons in court livery watching the gate, let him down
through a window (see on
13, 14. And Michal took an image, and laid it in the bed—"an image," literally, "the teraphim," and laid, not in the bed, but literally on the "divan"; and "the pillows," that is, the cushion, which usually lay at the back of the divan and was stuffed with "goat's hair," she took from its bolster or heading at the upper part of the divan. This she placed lower down, and covered with a mantle, as if to foster a proper warmth in a patient; at the same time spreading the goat's hair skin, so as to resemble human hair in a dishevelled state. The pretext was that David lay there sick. The first messengers of Saul, keeping at a respectable distance, were deceived; but the imposition was detected on a closer inspection.
15. Bring him to me in the bed—a portable couch or mattress.
18-23. David fled, … and came to Samuel to Ramah—Samuel was living in great retirement, superintending the school of the prophets, established in the little hamlet of Naioth, in the neighborhood of Ramah. It was a retreat congenial to the mind of David; but Saul, having found out his asylum, sent three successive bodies of men to apprehend him. The character of the place and the influence of the sacred exercises produced such an effect on them that they were incapable of discharging their commission, and were led, by a resistless impulse, to join in singing the praises of God. Saul, in a fit of rage and disappointment, determined to go himself. But, before reaching the spot, his mental susceptibilities were roused even more than his messengers, and he was found, before long, swelling the ranks of the young prophets. This singular change can be ascribed only to the power of Him who can turn the hearts of men even as the rivers of water.
24. lay down naked—that is, divested of his armor and outer robes—in a state of trance. Thus God, in making the wrath of man to praise Him, preserved the lives of all the prophets, frustrated all the purposes of Saul, and preserved the life of His servant.
CHAPTER 20
1-3. David fled from Naioth in Ramah, and came and
said before Jonathan—He could not remain in Naioth, for he
had strong reason to fear that when the religious fit, if we may so
call it, was over, Saul would relapse into his usual fell and
sanguinary temper. It may be thought that David acted imprudently in
directing his flight to Gibeah. But he was evidently prompted to go
thither by the most generous feelings—to inform his friend of
what had recently occurred, and to obtain that friend's sanction to the
course he was compelled to adopt. Jonathan could not be persuaded there
was any real danger after the oath his father had taken; at all events,
he felt assured his father would do nothing without telling him. Filial
attachment naturally blinded the prince to defects in the parental
character and made him reluctant to believe his father capable of such
atrocity. David repeated his unshaken convictions of Saul's murderous
purpose, but in terms delicately chosen (
5. David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat—The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.
11. Jonathan said to David, Come, let us go into
the field—The private dialogue, which is here detailed at
full length, presents a most beautiful exhibition of these two amiable
and noble-minded friends. Jonathan was led, in the circumstances, to be
the chief speaker. The strength of his attachment, his pure
disinterestedness, his warm piety, his invocation to God (consisting of
a prayer and a solemn oath combined), the calm and full expression he
gave of his conviction that his own family were, by the divine will, to
be disinherited, and David elevated to the possession of the throne,
the covenant entered into with David on behalf of his descendants, and
the imprecation (
19. when thou hast stayed three days—either with your family at Beth-lehem, or wherever you find it convenient.
come to the place where thou didst hide thyself
when the business was in hand—Hebrew, "in the day," or
"time of the business," when the same matter was under inquiry formerly
(
remain by the stone Ezel—Hebrew, "the stone of the way"; a sort of milestone which directed travellers. He was to conceal himself in some cave or hiding-place near that spot.
23. as touching the matter which thou and I have spoken of—The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.
25. the king sat upon his seat, as at other times … by the wall—The left-hand corner at the upper end of a room was and still is in the East, the most honorable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Abner's position next the king, and David's seat being left empty, it would seem that a state etiquette was observed at the royal table, each of the courtiers and ministers having places assigned them according to their respective gradations of rank.
Jonathan arose—either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.
26. he is not clean—No notice was taken of David's absence, as he might be laboring under some ceremonial defilement.
27. on the morrow, which was the second day of the month—The time of the moon's appearance being uncertain—whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this.
Saul said unto Jonathan his son, Wherefore
cometh not the son of Jesse—The question was asked, as it
were, casually, and with as great an air of indifference as he could
assume. And Jonathan having replied that David had asked and obtained
his permission to attend a family anniversary at Beth-lehem [
30. Thou son of the perverse rebellious woman—This is a striking Oriental form of abuse. Saul was not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment. The principle on which it is founded seems to be, that to a genuine filial instinct it is a more inexpiable offense to hear the name or character of a parent traduced, than any personal reproach. This was, undoubtedly, one cause of "the fierce anger" in which the high-minded prince left the table without tasting a morsel.
33. Saul cast a javelin at him—This is a sad proof of the maniacal frenzy into which the unhappy monarch was transported.
35. Jonathan went out into the field at the time appointed—or, "at the place appointed."
36. he said unto his lad, Run, find out now the arrows which I shoot—The direction given aloud to the attendant was the signal preconcerted with David. It implied danger.
40. Jonathan gave his artillery unto his lad—that is, his missive weapons. The French word artillerie, signifies "archery." The term is still used in England, in the designation of the "artillery company of London," the association of archers, though they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the friends enjoyed the satisfaction of a final meeting.
41, 42. David … fell on his face to the ground, and bowed three times—a token of homage to the prince's rank; but on a close approach, every other consideration was sunk in the full flow of the purest brotherly affection.
42. Jonathan said to David, Go in peace—The interview being a stolen one, and every moment precious, it was kindness in Jonathan to hasten his friend's departure.
CHAPTER 21
1. Then came David to Nob to
Ahimelech—Nob, a city of the priests (
Ahimelech was afraid at the meeting of David—suspecting some extraordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little distance.
2. The king hath commanded me a business, and hath
said unto me, Let no man know—This was a direct falsehood,
extorted through fear. David probably supposed, like many other
persons, that a lie is quite excusable which is told for the sole
purpose of saving the speaker's life. But what is essentially sinful,
can never, from circumstances, change its immoral character; and David
had to repent of this vice of lying (
4. there is hallowed bread—There would
be plenty of bread in his house; but there was no time to wait for it.
"The hallowed bread" was the old shew-bread, which had been removed the
previous day, and which was reserved for the use of the priests alone
(
5. these three days—as required by law
(
the bread is in a manner common—that is, now that it is no longer standing on the Lord's table. It is eaten by the priests, and may also, in our circumstances, be eaten by us.
yea, though it were sanctified this day in the
vessel—that is, though the hallowed bread had been but newly
placed on the vessel, the ritual ordinance would have to yield to the
great law of necessity and mercy (see on
6. there was no bread there—in the
tabernacle. The removal of the old and the substitution of the new
bread was done on the Sabbath (
7. Doeg, an Edomite—who had embraced the Hebrew religion.
detained before the Lord—at the tabernacle, perhaps, in the performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey.
the chiefest of the herdmen that belonged to Saul—Eastern monarchs anciently had large possessions in flocks and herds; and the office of the chief shepherd was an important one.
9. sword of Goliath—(See on
behind the ephod—in the place allowed for keeping the sacred vestments, of which the ephod is mentioned as the chief. The giant's sword was deposited in that safe custody as a memorial of the divine goodness in delivering Israel.
There is none like that—not only for its size and superior temper, but for its being a pledge of the divine favor to him, and a constant stimulus to his faith.
10. David … fled … to Achish the king
of Gath—which was one of the five principalities of the
Philistines. In this place his person must have been known, and to
venture into that country, he their greatest enemy, and with the sword
of Goliath in his hand, would seem to have been a perilous experiment;
but, doubtless, the protection he received implies that he had been
directed by the divine oracle. Achish was generous (
13. feigned himself mad—It is supposed to have been an attack of epilepsy, real or perhaps only pretended. This disease is relieved by foaming at the mouth.
let his spittle fall down upon his beard—No wonder that Achish supposed him insane, as such an indignity, whether done by another, or one's self, to the beard, is considered in the East an intolerable insult.
CHAPTER 22
1. David … escaped to the cave Adullam—supposed to be that now called Deir-Dubban, a number of pits or underground vaults, some nearly square, and all about fifteen or twenty feet deep, with perpendicular sides, in the soft limestone or chalky rocks. They are on the borders of the Philistine plain at the base of the Judea mountains, six miles southwest from Beth-lehem, and well adapted for concealing a number of refugees.
his brethren and all his father's house … went down—to escape the effects of Saul's rage, which seems to have extended to all David's family. From Beth-lehem to Deir-Dubban it is, indeed, a descent all the way.
2. every one that was in distress—(See
on
3. David went thence to Mizpeh of
Moab—"Mizpeh" signifies a watchtower, and it is evident that
it must be taken in this sense here, for it is called "the hold" or
fort (
5. the prophet Gad said unto David, Abide not in the hold—This sound advice, no doubt, came from a higher source than Gad's own sagacity. It was right to appear publicly among the people of his own tribe, as one conscious of innocence and trusting in God; and it was expedient that, on the death of Saul, his friends might be encouraged to support his interest.
forest of Hareth—southwest of Jerusalem.
6. Saul abode … under a tree in Ramah—literally, "under a grove on a hill." Oriental princes frequently sit with their court under some shady canopy in the open air. A spear was the early scepter.
7, 8. Hear now, ye Benjamites—This was an appeal to stimulate the patriotism or jealousy of his own tribe, from which he insinuated it was the design of David to transfer the kingdom to another. This address seems to have been made on hearing of David's return with his four hundred men to Judah. A dark suspicion had risen in the jealous mind of the king that Jonathan was aware of this movement, which he dreaded as a conspiracy against the crown.
9. Doeg … set over the servants—Septuagint, "the mules of Saul."
10. he inquired of the Lord for him—Some
suppose that this was a malicious fiction of Doeg to curry favor with
the king, but Ahimelech seems to acknowledge the fact. The poor
simple-minded high priest knew nothing of the existing family feud
between Saul and David. The informer, if he knew it, said nothing of
the cunning artifice by which David obtained the aid of Ahimelech. The
facts looked against him, and the whole priesthood along with
him were declared abettors of conspiracy [
17, 18. the footmen that stood about
him—his bodyguard, or his runners (
19. Nob, the city of the priests, smote he with the edge of the sword—The barbarous atrocities perpetrated against this city seem to have been designed to terrify all the subjects of Saul from affording either aid or an asylum to David. But they proved ruinous to Saul's own interest, as they alienated the priesthood and disgusted all good men in the kingdom.
20-23. one of the sons of Ahimelech …
escaped—This was Abiathar, who repaired to David in the
forest of Hareth, rescuing, with his own life, the high priest's
vestments (
CHAPTER 23
1. Then they told David—rather, "now
they had told"; for this information had reached him previous to his
hearing (
Keilah—a city in the west of Judah
(
and they rob the
threshing-floors—These were commonly situated on the fields
and were open to the wind (
2-5. David inquired of the Lord—most
probably through Gad (
6. an ephod—in which was the Urim and
Thummim (
7. it was told Saul that David was come to Keilah—Saul imagined himself now certain of his victim, who would be hemmed within a fortified town. The wish was father to the thought. How wonderfully slow and unwilling to be convinced by all his experience, that the special protection of Providence shielded David from all his snares!
8. Saul called all the people together to war—not the united tribes of Israel, but the inhabitants of the adjoining districts. This force was raised, probably, on the ostensible pretext of opposing the Philistines, while, in reality, it was secretly to arouse mischief against David.
9. he said to Abiathar the priest, Bring hither the ephod—The consultation was made, and the prayer uttered, by means of the priest. The alternative conditions here described have often been referred to as illustrating the doctrine of God's foreknowledge and preordination of events.
14, 15. David abode in the wilderness … of Ziph—A mountainous and sequestered region was generally called a wilderness, and took its name from some large town in the district. Two miles southeast of Hebron, and in the midst of a level plain, is Tell-ziph, an isolated and conical hillock, about a hundred feet high, probably the acropolis [Van De Velde], or the ruins [Robinson] of the ancient city of Ziph, from which the surrounding wilderness was called. It seems, anciently, to have been covered by an extensive woods. The country has for centuries lost its woods and forests, owing to the devastations caused by man.
16, 17. Jonathan went to David into the wood, and strengthened his hand in God—by the recollection of their mutual covenant. What a victory over natural feelings and lower considerations must the faith of Jonathan have won, before he could seek such an interview and give utterance to such sentiments! To talk with calm and assured confidence of himself and family being superseded by the man who was his friend by the bonds of a holy and solemn covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and through the principles of that theocracy which acknowledged God as the only and supreme Sovereign of Israel. Neither history nor fiction depicts the movements of a friendship purer, nobler, and more self-denying than Jonathan's!
19-23. Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us?—From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness. Spying him at a distance when he ventured to show himself on the hill of Hachilah, "on the right hand of the wilderness," that is, the south side of Ziph, they sent in haste to Saul, to tell him of the lurking place of his enemy [Van De Velde].
25. David … came down into a rock, and abode
in the wilderness of Maon—Tell Main, the hillock on which was
situated the ancient Maon (
29. David went up from thence, and dwelt in strong
holds at En-gedi—that is, "the spring of the wild goats or
gazelles"—a name given to it from the vast number of ibexes or
Syrian chamois which inhabit these cliffs on the western shore of the
Dead Sea (
CHAPTER 24
2. Saul … went … to seek David … upon the rocks of the wild goats—Nothing but the blind infatuation of fiendish rage could have led the king to pursue his outlawed son-in-law among those craggy and perpendicular precipices, where were inaccessible hiding places. The large force he took with him seemed to give him every prospect of success. But the overruling providence of God frustrated all his vigilance.
3. he came to the sheepcotes—most probably in the upper ridge of Wady Chareitun. There a large cave—I am quite disposed to say the cave—lies hardly five minutes to the east of the village ruin, on the south side of the wady. It is high upon the side of the calcareous rock, and it has undergone no change since David's time. The same narrow natural vaulting at the entrance; the same huge natural chamber in the rock, probably the place where Saul lay down to rest in the heat of the day; the same side vaults, too, where David and his men were concealed. There, accustomed to the obscurity of the cavern, they saw Saul enter, while, blinded by the glare of the light outside, he saw nothing of him whom he so bitterly persecuted.
4-7. the men of David said … Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand—God had never made any promise of delivering Saul into David's hand; but, from the general and repeated promises of the kingdom to him, they concluded that the king's death was to be effected by taking advantage of some such opportunity as the present. David steadily opposed the urgent instigations of his followers to put an end to his and their troubles by the death of their persecutor (a revengeful heart would have followed their advice, but David rather wished to overcome evil with good, and heap coals of fire upon his head); he, however, cut off a fragment from the skirt of the royal robe. It is easy to imagine how this dialogue could be carried on and David's approach to the king's person could have been effected without arousing suspicion. The bustle and noise of Saul's military men and their beasts, the number of cells or divisions in these immense caverns (and some of them far interior) being enveloped in darkness, while every movement could be seen at the cave's mouth—the probability that the garment David cut from might have been a loose or upper cloak lying on the ground, and that Saul might have been asleep—these facts and presumptions will be sufficient to account for the incidents detailed.
8-15. David also arose … and went out of the
cave, and cried after Saul—The closeness of the precipitous
cliffs, though divided by deep wadies, and the transparent purity of
the air enable a person standing on one rock to hear distinctly the
words uttered by a speaker standing on another (
CHAPTER 25
1. Samuel died—After a long life of piety and public usefulness, he left behind him a reputation which ranks him among the greatest of Scripture worthies.
buried him in his house at Ramah—that is, his own mausoleum. The Hebrews took as great care to provide sepulchers anciently as people do in the East still, where every respectable family has its own house of the dead. Often this is in a little detached garden, containing a small stone building (where there is no rock), resembling a house, which is called the sepulcher of the family—it has neither door nor window.
David arose, and went down to the wilderness of Paran—This removal had probably no connection with the prophet's death; but was probably occasioned by the necessity of seeking provision for his numerous followers.
the wilderness of Paran—stretching from Sinai to the borders of Palestine in the southern territories of Judea. Like other wildernesses, it presented large tracts of natural pasture, to which the people sent their cattle at the grazing season, but where they were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on the cattle of these freebooting Ishmaelites; and, frequently for their useful services, they obtained voluntary tokens of acknowledgment from the peaceful inhabitants.
2. in Carmel—now Kurmul. The district takes its name from this town, now a mass of ruins; and about a mile from it is Tell Main, the hillock on which stood ancient Maon.
the man was very great—His property consisted in cattle, and he was considered wealthy, according to the ideas of that age.
3. he was of the house of Caleb—of course, of the same tribe with David himself; but many versions consider Caleb ("dog") not as a proper, but a common noun, and render it, "he was snappish as a dog."
4-9. Nabal did shear his sheep, and David sent out ten young men, &c.—David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others and doing them good offices, probably in return for information and supplies obtained through them. Hence when Nabal held his annual sheep-shearing in Carmel, David felt himself entitled to share in the festival and sent a message, recounting his own services and asking for a present. "In all these particulars we were deeply struck with the truth and strength of the biblical description of manners and customs almost identically the same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheik of the neighboring desert would hardly fail to put in a word either in person or by message; and his message, both in form and substance, would be only a transcript of that of David" [Robinson].
10-12. Nabal answered David's servants, … Who is David? &c.—Nabal's answer seems to indicate that the country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The preparations of David to chastise his insolent language and ungrateful requital are exactly what would be done in the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the shape of supplies of food and necessaries, which is usually given with great good will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of the established usages of the place.
13. two hundred abode by the stuff—This
addition to his followers was made after his return into Judah (see
14-18. Then Abigail made haste—The prudence and address of Nabal's wife were the means of saving him and family from utter destruction. She acknowledged the demand of her formidable neighbors; but justly considering, that to atone for the insolence of her husband, a greater degree of liberality had become necessary, she collected a large amount of food, accompanying it with the most valued products of the country.
bottles—goatskins, capable of holding a great quantity.
parched corn—It was customary to eat parched corn when it was fully grown, but not ripe.
19. she said unto her servants, Go on before me; behold, I come after you—People in the East always try to produce an effect by their presents, loading on several beasts what might be easily carried by one, and bringing them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, following her present, as is commonly done, to watch the impression which her munificence would produce.
23. she hasted, and lighted off the ass, and fell before David on her face—Dismounting in presence of a superior is the highest token of respect that can be given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with the lowest form of prostration, she not only by her attitude, but her language, made the fullest amends for the disrespect shown by her husband, as well as paid the fullest tribute of respect to the character and claims of David.
25. Nabal—signifying fool, gave pertinence to his wife's remark.
26. let thine enemies … be as Nabal—be as foolish and contemptible as he.
29. the soul of my lord shall be bound in the bundle of life with the Lord thy God—An Orientalism, expressing the perfect security of David's life from all the assaults of his enemies, under the protecting shield of Providence, who had destined him for high things.
32-35. David said to Abigail, Blessed be the Lord—Transported by passion and blinded by revenge, he was on the eve of perpetrating a great injury. Doubtless, the timely appearance and prudent address of Abigail were greatly instrumental in changing his purpose. At all events, it was the means of opening his eyes to the moral character of the course on which he had been impetuously rushing; and in accepting her present, he speaks with lively satisfaction as well as gratitude to Abigail, for having relieved him from bloodshed.
36. he held a feast in his house, like the feast of a king—The sheep-shearing season was always a very joyous occasion. Masters usually entertained their shepherds; and even Nabal, though of a most niggardly disposition, prepared festivities on a scale of sumptuous liberality. The modern Arabs celebrate the season with similar hilarity.
37, 38. in the morning … his wife had told him these things, that his heart died within him—He probably fainted from horror at the perilous situation in which he had unconsciously placed himself; and such a shock had been given him by the fright to his whole system, that he rapidly pined and died.
39-42. the Lord hath returned the wickedness of
Nabal upon his own head—If this was an expression of
pleasure, and David's vindictive feelings were gratified by the
intelligence of Nabal's death, it was an instance of human infirmity
which we may lament; but perhaps he referred to the unmerited reproach
(
David sent and communed with Abigail, to take her to wife—This unceremonious proceeding was quite in the style of Eastern monarchs, who no sooner take a fancy for a lady than they despatch a messenger to intimate their royal wishes that she should henceforth reside in the palace; and her duty is implicitly to obey. David's conduct shows that the manners of the Eastern nations were already imitated by the great men in Israel; and that the morality of the times which God permitted, gave its sanction to the practice of polygamy. His marriage with Abigail brought him a rich estate.
44. Michal—By the unchallengeable will of her father, she who was David's wife was given to another. But she returned and sustained the character of his wife when he ascended the throne.
CHAPTER 26
1, 2. the Ziphites came unto Saul to
Gibeah—This people seem to have thought it impossible for
David to escape, and therefore recommended themselves to Saul, by
giving him secret information (see on
4, 5. David … sent out spies … and
David arose, and came to the place where Saul had
pitched—Having obtained certain information of the locality,
he seems, accompanied by his nephew (
5. Saul lay in the trench, and the people pitched round about him—Among the nomad people of the East, the encampments are usually made in a circular form. The circumference is lined by the baggage and the men, while the chief's station is in the center, whether he occupy a tent or not. His spear, stuck in the ground, indicates his position. Similar was the disposition of Saul's camp—in this hasty expedition he seems to have carried no tent, but to have slept on the ground. The whole troop was sunk in sleep around him.
8-12. Then said Abishai to David, God hath delivered thine enemy into thine hand—This midnight stratagem shows the activity and heroic enterprise of David's mind, and it was in unison with the style of warfare in ancient times.
let me smite him … even to the earth at once—The ferocious vehemence of the speaker is sufficiently apparent from his language, but David's magnanimity soared far above the notions of his followers. Though Saul's cruelty and perfidy and general want of right principle had sunk him to a low pitch of degradation, yet that was no reason for David's imitating him in doing wrong. Besides, he was the sovereign; David was a subject. Though God had rejected him from the kingdom, it was in every way the best and most dutiful course, instead of precipitating his fall by imbruing their hands in his blood and thereby contracting the guilt of a great crime, to wait the awards of that retributive providence which sooner or later would take him off by some sudden and mortal blow. He who, with impetuous haste was going to exterminate Nabal, meekly spared Saul. But Nabal refused to give a tribute to which justice and gratitude, no less than custom, entitled David. Saul was under the judicial infatuation of heaven. Thus David withheld the hand of Abishai; but, at the same time, he directed him to carry off some things which would show where they had been, and what they had done. Thus he obtained the best of victories over him, by heaping coals of fire on his head.
11. the spear that is at his bolster, and the cruse of water—The Oriental spear had, and still has, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest. This common custom of Arab sheiks was also the practice of the Hebrew chiefs.
at his bolster—literally, "at his head"; perhaps, Saul as a sovereign had the distinguished luxury of a bolster carried for him. A "cruse of water" is usually, in warm climates, kept near a person's couch, as a drink in the night time is found very refreshing. Saul's cruse would probably be of superior materials, or more richly ornamented than common ones, and therefore by its size or form be easily distinguished.
13-20. Then David … stood on the top of an
hill afar off … and cried to the people—(See on
15. David said to Abner, Art not thou a valiant man: … wherefore then hast thou not kept thy lord the king?—The circumstance of David having penetrated to the center of the encampment, through the circular rows of the sleeping soldiers, constituted the point of this sarcastic taunt. This new evidence of David's moderation and magnanimous forbearance, together with his earnest and kindly expostulation, softened the obduracy of Saul's heart.
19. If the Lord have stirred thee up against me—By the evil spirit He had sent, or by any spiritual offenses by which we have mutually displeased Him.
let him accept an offering—that is, let us conjointly offer a sacrifice for appeasing His wrath against us.
if they be the children of men—The prudence, meekness, and address of David in ascribing the king's enmity to the instigations of some malicious traducers, and not to the jealousy of Saul himself, is worthy of notice.
saying, Go, serve other gods—This was the drift of their conduct. By driving him from the land and ordinances of the true worship, into foreign and heathen countries, they were exposing him to all the seductions of idolatry.
20. as when one doth hunt a partridge—People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued after they have been put up two or three times, they rush upon the birds stealthily and knock them down with bludgeons [Shaw, Travels]. It was exactly in this manner that Saul was pursuing David. He drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction.
25. So David went on his way—Notwithstanding this sudden relenting of Saul, David placed no confidence in his professions or promises, but wisely kept at a distance and awaited the course of Providence.
CHAPTER 27
1. David said in his heart, … there is
nothing better for me than that I should speedily escape into the land
of the Philistines—This resolution of David's was, in every
respect, wrong: (1) It was removing him from the place where the divine
oracle intimated him to remain (
2, 3. Achish, the son of Maoch, king of Gath—The popular description of this king's family creates a presumption that he was a different king from the reigning sovereign on David's first visit to Gath. Whether David had received a special invitation from him or a mere permission to enter his territories, cannot be determined. It is probable that the former was the case. From the universal notoriety given to the feud between Saul and David, which had now become irreconcilable, it might appear to Achish good policy to harbor him as a guest, and so the better pave the way for the hostile measures against Israel which the Philistines were at this time meditating.
5. let them give me a place in some town in the country—It was a prudent arrangement on the part of David; for it would prevent him being an object of jealous suspicion, or of mischievous plots among the Philistines. It would place his followers more beyond the risk of contamination by the idolatries of the court and capital; and it would give him an opportunity of making reprisals on the freebooting tribes that infested the common border of Israel and the Philistines.
6. Ziklag—Though originally assigned to
Judah (
8. David … went up, and invaded the
Geshurites—(See
and the Gezrites—or the Gerizi [Gesenius], (
and the Amalekites—Part of the
district occupied by them lay on the south of the land of Israel (
10. Achish said, Whither have ye made a road to-day?—that is, raid, a hostile excursion for seizing cattle and other booty.
David said, Against the south of Judah, and against the south of the Jerahmeelites—Jerahmeel was the great-grandson of Judah, and his posterity occupied the southern portion of that tribal domain.
the south of the Kenites—the posterity
of Jethro, who occupied the south of Judah (
CHAPTER 28
1. The Philistines gathered their armies together for warfare, to fight with Israel—The death of Samuel, the general dissatisfaction with Saul, and the absence of David, instigated the cupidity of those restless enemies of Israel.
Achish said to David, Know thou assuredly, that thou shalt go out with me to battle—This was evidently to try him. Achish, however, seems to have thought he had gained the confidence of David and had a claim on his services.
2. Surely thou shalt know what thy servant can do—This answer, while it seemed to express an apparent cheerfulness in agreeing to the proposal, contained a studied ambiguity—a wary and politic generality.
Therefore will I make thee keeper of mine head for ever—or, "my life"; that is, "captain of my bodyguard," an office of great trust and high honor.
3. Now Samuel is dead, &c.—This
event is here alluded to as affording an explanation of the secret and
improper methods by which Saul sought information and direction in the
present crisis of his affairs. Overwhelmed in perplexity and fear, he
yet found the common and legitimate channels of communication with
Heaven shut against him. And so, under the impulse of that dark,
distempered, superstitious spirit which had overmastered him, he
resolved, in desperation, to seek the aid of one of those fortune
telling impostors whom, in accordance with the divine command (
4. the Philistines … pitched in
Shunem—Having collected their forces for a last grand effort,
they marched up from the seacoast and encamped in the "valley of
Jezreel." The spot on which their encampment was fixed was Shunem
(
7, 8. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit—From the energetic measures which he himself had taken for extirpating the dealers in magical arts (the profession having been declared a capital offense), his most attached courtiers might have had reason to doubt the possibility of gratifying their master's wish. Anxious inquiries, however, led to the discovery of a woman living very secluded in the neighborhood, who had the credit of possessing the forbidden powers. To her house he repaired by night in disguise, accompanied by two faithful servants.
En-dor—"the fountain of the circle" (that figure being constantly affected by magicians) was situated directly on the other side of the Gilboa range, opposite Tabor; so that, in this midnight adventure, Saul had to pass over the shoulder of the ridge on which the Philistines were encamped.
8-14. bring me him up, whom I shall name unto
thee—This pythoness united to the arts of divination a claim
to be a necromancer (
24. the woman had a fat calf … and she
hasted, and killed it, &c.—(See on
25. Then they rose up, and went away that night—Exhausted by long abstinence, overwhelmed with mental distress, and now driven to despair, the cold sweat broke on his anxious brow, and he sank helpless on the ground. But the kind attentions of the woman and his servants having revived him, he returned to the camp to await his doom.
CHAPTER 29
1. Aphek—(
2. David and his men passed on in the rereward with Achish—as the commander of the lifeguards of Achish, who was general of this invading army of the Philistines.
3. these days, or these years—He had now
been with the Philistines a full year and four months (
4. the princes of the Philistines were wroth with
him—It must be considered a happy circumstance in the
overruling providence of God to rescue David out of the dangerous
dilemma in which he was now placed. But David is not free from censure
in his professions to Achish (
9. notwithstanding the princes of the Philistines have said—The Philistine government had constitutional checks—or at least the king was not an absolute sovereign; but his authority was limited—his proceedings liable to be controlled by "the powerful barons of that rude and early period—much as the kings of Europe in the Middle Ages were by the proud and lawless aristocracy which surrounded them" [Chalmers].
CHAPTER 30
1. Amalekites had invaded the south, and Ziklag, and smitten Ziklag—While the strength of the Philistine forces was poured out of their country into the plain of Esdraelon, the Amalekite marauders seized the opportunity of the defenseless state of Philistia to invade the southern territory. Of course, David's town suffered from the ravages of these nomad plunderers, in revenge for his recent raid upon their territory.
2. they slew not any, either great or small, but
carried them away—Their conduct seems to stand in favorable
contrast to that of David (
3. David and his men came to the city, and, behold, it was burned with fire—The language implies that the smoke of the conflagration was still visible, and the sacking very recent.
6. David was greatly distressed—He had
reason, not only on his own personal account (
but David encouraged himself in the Lord his God—His faith supplied him with inward resources of comfort and energy, and through the seasonable inquiries he made by Urim, he inspired confidence by ordering an immediate pursuit of the plunderers.
9. came to the brook Besor—now Wady Gaza, a winter torrent, a little to the south of Gaza. The bank of a stream naturally offered a convenient rest to the soldiers, who, through fatigue, were unable to continue the pursuit.
11-15. they found an Egyptian in the field, and brought him to David—Old and homeborn slaves are usually treated with great kindness. But a purchased or captured slave must look to himself; for, if feeble or sick, his master will leave him to perish rather than encumber himself with any additional burden. This Egyptian seems to have recently fallen into the hands of an Amalekite, and his master having belonged to the marauding party that had made the attack on Ziklag, he could give useful information as to the course taken by them on their return.
14. the Cherethites—that is, the
Philistines (
15. Swear unto me by God—Whether there was still among these idolatrous tribes a lingering belief in one God, or this Egyptian wished to bind David by the God whom the Hebrews worshipped, the solemn sanction of an oath was mutually recognized.
16. they were spread abroad upon all the
earth—Believing that David and all his men of war were far
away, engaged with the Philistine expedition, they deemed themselves
perfectly secure and abandoned themselves to all manner of barbaric
revelry. The promise made in answer to the devout inquiries of David
(
21. David came to the two hundred men, which were
so faint that they could not follow—This unexpected accession
of spoil was nearly proving an occasion of quarrel through the selfish
cupidity of some of his followers, and serious consequences might have
ensued had they not been prevented by the prudence of the leader, who
enacted it as a standing ordinance—the equitable rule—that
all the soldiers should share alike (see
26. when David came to Ziklag, he sent of the
spoil to the elders of Judah—This was intended as an
acknowledgment to the leading men in those towns and villages of Judah
which had ministered to his necessities in the course of his various
wanderings. It was the dictate of an amiable and grateful heart; and
the effect of this well-timed liberality was to bring a large accession
of numbers to his camp (
CHAPTER 31
1. Now the Philistines fought against
Israel—In a regular engagement, in which the two armies met
(
3-5. the battle went sore against Saul,
&c.—He seems to have bravely maintained his ground for some
time longer; but exhausted with fatigue and loss of blood, and dreading
that if he fell alive into the enemy's hands, they would insolently
maltreat him (
6. So Saul died—(see on
and his three sons—The influence of a directing Providence is evidently to be traced in permitting the death of Saul's three eldest and most energetic sons, particularly that of Jonathan, for whom, had he survived his father, a strong party would undoubtedly have risen and thus obstructed the path of David to the throne.
and all his men, that same day
together—his servants or bodyguard (
7. the men of Israel that were on the other side of the valley—probably the valley of Jezreel—the largest and southernmost of the valleys that run between Little Hermon and the ridges of the Gilboa range direct into the Jordan valley. It was very natural for the people in the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, according to the war usages of the time, have been deprived either of their liberty or their lives.
8, 9. on the morrow, when the Philistines came to
strip the slain, that they found Saul and his three sons
fallen—On discovering the corpses of the slaughtered princes
on the battlefield, the enemy reserved them for special indignities.
They consecrated the armor of the king and his sons to the temple of
Ashtaroth fastened their bodies on the temple of Shen, while they fixed
the royal heads ignominiously in the temple of Dagon (
10. to the wall—(
11-13. the inhabitants of Jabesh-gilead heard of that which the Philistines had done—Mindful of the important and timely services Saul had rendered them, they gratefully and heroically resolved not to suffer such indignities to be inflicted on the remains of the royal family.
12. valiant men arose, and went all night, and took the body of Saul and the bodies of his sons—Considering that Beth-shan is an hour and a half's distance, and by a narrow upland passage, to the west of the Jordan (the whole being a journey from Jabesh-gilead of about ten miles), they must have made all haste to travel thither to carry off the headless bodies and return to their own side of the Jordan in the course of a single night.
burnt them—This was not a Hebrew custom. It was probably resorted to on this occasion to prevent all risk of the Beth-shanites coming to disinter the royal remains for further insult.
THE
SECOND BOOK OF SAMUEL,
OTHERWISE CALLED
THE SECOND BOOK OF THE KINGS.
Commentary by Robert Jamieson
CHAPTER 1
1. David had abode two days in Ziklag—Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his six hundred followers, with their families, could still find some accommodation.
2-12. a man came out of the camp from
Saul—As the narrative of Saul's death, given in the last
chapter, is inspired, it must be considered the true account, and the
Amalekite's story a fiction of his own, invented to ingratiate himself
with David, the presumptive successor to the throne. David's question,
"How went the matter?" evinces the deep interest he took in the war, an
interest that sprang from feelings of high and generous patriotism, not
from views of ambition. The Amalekite, however, judging him to be
actuated by a selfish principle, fabricated a story improbable and
inconsistent, which he thought would procure him a reward. Having
probably witnessed the suicidal act of Saul, he thought of turning it
to his own account, and suffered the penalty of his grievously mistaken
calculation (compare
10. the crown—a small metallic cap or wreath, which encircled the temples, serving the purpose of a helmet, with a very small horn projecting in front, as the emblem of power.
the bracelet that was on his arm—the armlet worn above the elbow; an ancient mark of royal dignity. It is still worn by kings in some Eastern countries.
13-15. David said unto the young man … Whence art thou?—The man had at the outset stated who he was. But the question was now formally and judicially put. The punishment inflicted on the Amalekite may seem too severe, but the respect paid to kings in the West must not be regarded as the standard for that which the East may think due to royal station. David's reverence for Saul, as the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.
17, 18. David lamented with this
lamentation—It has always been customary for Eastern people,
on the death of great kings and warriors, to celebrate their qualities
and deeds in funeral songs. This inimitable pathetic elegy is supposed
by many writers to have become a national war song, and to have been
taught to the young Israelites under the name of "The Bow," in
conformity with the practice of Hebrew and many classical writers in
giving titles to their songs from the principal theme (
19. The beauty of Israel is slain upon thy high places—literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form.
how are the mighty fallen!—This forms the chorus.
21. let there be no dew, neither let there be rain—To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile.
the shield of the mighty is vilely cast away—To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos.
24-27. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.—The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince.
CHAPTER 2
1-4. David inquired of the Lord—By Urim
(
5-7. David sent messengers unto the men of Jabesh-gilead—There can be no doubt that this message of thanks for their bold and dangerous enterprise in rescuing the bodies of Saul and his sons was an expression of David's personal and genuine feeling of satisfaction. At the same time, it was a stroke of sound and timely policy. In this view the announcement of his royal power in Judah, accompanied by the pledge of his protection of the men of Jabesh-gilead, should they be exposed to danger for their adventure at Beth-shan, would bear an important significance in all parts of the country and hold out an assurance that he would render them the same timely and energetic succor that Saul had done at the beginning of his reign.
8-17. Abner the son of Ner, captain of Saul's host took Ish-bosheth—Here was the establishment of a rival kingdom, which, however, would probably have had no existence but for Abner.
Ish-bosheth—or "Esh-baal" (
Abner—was first cousin of Saul,
commander of the forces, and held in high respect throughout the
country. Loyalty to the house of his late master was mixed up with
opposition to David and views of personal ambition in his originating
this factious movement. He, too, was alive to the importance of
securing the eastern tribes; so, taking Ish-bosheth across the Jordan,
he proclaimed him king at Mahanaim, a town on the north bank of the
Jabbok, hallowed in patriarchal times by the divine presence (
9, 10. over Gilead—used in a loose sense for the land beyond Jordan.
Ashurites—the tribe of Asher in the extreme north.
Jezreel—the extensive valley bordering on the central tribes.
over all Israel … But Judah—David neither could nor would force matters. He was content to wait God's time and studiously avoided any collision with the rival king, till, at the lapse of two years, hostilities were threatened from that quarter.
12. Abner … and the servants of Ish-bosheth … went out from Mahanaim to Gibeon—This town was near the confines of Judah, and as the force with which Abner encamped there seemed to have some aggressive design, David sent an army of observation, under the command of Joab, to watch his movements.
14. Abner said to Joab, Let the young men now arise, and play before us—Some think that the proposal was only for an exhibition of a little tilting match for diversion. Others suppose that, both parties being reluctant to commence a civil war, Abner proposed to leave the contest to the decision of twelve picked men on either side. This fight by championship instead of terminating the matter, inflamed the fiercest passions of the two rival parties; a general engagement ensued, in which Abner and his forces were defeated and put to flight.
19-32. Asahel pursued after Abner—To gain the general's armor was deemed the grandest trophy. Asahel, ambitious of securing Abner's, had outstripped all other pursuers, and was fast gaining on the retreating commander. Abner, conscious of possessing more physical power, and unwilling that there should be "blood" between himself and Joab, Asahel's brother, twice urged him to desist. The impetuous young soldier being deaf to the generous remonstrance, the veteran raised the pointed butt of his lance, as the modern Arabs do when pursued, and, with a sudden back thrust, transfixed him on the spot, so that he fell, and lay weltering in his blood. But Joab and Abishai continued the pursuit by another route till sunset. On reaching a rising ground, and receiving a fresh reinforcement of some Benjamites, Abner rallied his scattered troops and earnestly appealed to Joab's better feelings to stop the further effusion of blood, which, if continued, would lead to more serious consequences—a destructive civil war. Joab, while upbraiding his opponent as the sole cause of the fray, felt the force of the appeal and led off his men; while Abner probably dreading a renewal of the attack when Joab should learn his brother's fate, and vow fierce revenge, endeavored, by a forced march, to cross the Jordan that night. On David's side the loss was only nineteen men, besides Asahel. But of Ish-bosheth's party there fell three hundred and sixty. This skirmish is exactly similar to the battles of the Homeric warriors, among whom, in the flight of one, the pursuit by another, and the dialogue held between them, there is vividly represented the style of ancient warfare.
CHAPTER 3
1. there was long war between the house of Saul and the house of David—The rival parties had varying success, but David's interest steadily increased; less, however, by the fortunes of war, than a growing adherence to him as the divinely designated king.
2. unto David were sons born in Hebron—The six sons mentioned had all different mothers.
3. Chileab—("his father's
picture")—called also Daniel (
Maacah the daughter of Talmai king of Geshur—a region in Syria, north of Israel. This marriage seems to have been a political match, made by David, with a view to strengthen himself against Ish-bosheth's party, by the aid of a powerful friend and ally in the north. Piety was made to yield to policy, and the bitter fruits of this alliance with a heathen prince he reaped in the life of the turbulent Absalom.
5. Eglah David's wife—This addition has
led many to think that Eglah was another name for Michal, the
first and proper wife, who, though she had no family
after her insolent ridicule of David (
6-11. Abner made himself strong for the house of
Saul—In the East, the wives and concubines of a king are the
property of his successor to this extent, that for a private person to
aspire to marry one of them would be considered a virtual advance of
pretensions to the crown (see
12, 13. Abner sent messengers to David—Though his language implied a secret conviction, that in supporting Ish-bosheth he had been laboring to frustrate the divine purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification either of the measure he was now adopting, or of the motives that prompted it. Nor does it seem possible to uphold the full integrity and honor of David's conduct in entertaining his secret overtures for undermining Ish-bosheth, except we take into account the divine promise of the kingdom, and his belief that the secession of Abner was a means designed by Providence for accomplishing it. The demand for the restoration of his wife Michal was perfectly fair; but David's insisting on it at that particular moment, as an indispensable condition of his entering into any treaty with Abner, seems to have proceeded not so much from a lingering attachment as from an expectation that his possession of her would incline some adherents of the house of Saul to be favorable to his cause.
17-21. Abner had communication with the elders of Israel—He spoke the truth in impressing their minds with the well-known fact of David's divine designation to the kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honor of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose that prestige. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerous. The enlistment of their interest, therefore, in the scheme, would smooth the way for the adhesion of the other tribes; and Abner enjoyed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master—to draw the attention of the elders and people to David as uniting in himself the double recommendation of being the nominee of Jehovah, no less than a connection of the royal house of Saul, and, without suspicion of any dishonorable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignty on the husband of Michal. In the same character of public ambassador, he was received and feted by David; and while, ostensibly, the restoration of Michal was the sole object of his visit, he busily employed himself in making private overtures to David for bringing over to his cause those tribes which he had artfully seduced. Abner pursued a course unworthy of an honorable man and though his offer was accepted by David, the guilt and infamy of the transaction were exclusively his.
24-27. Joab came to the king, and said, What hast
thou done?—Joab's knowledge of Abner's wily character might
have led him to doubt the sincerity of that person's proposals and to
disapprove the policy of relying on his fidelity. But undoubtedly there
were other reasons of a private and personal nature which made Joab
displeased and alarmed by the reception given to Abner. The military
talents of that general, his popularity with the army, his influence
throughout the nation, rendered him a formidable rival. In the event of
his overtures being carried out, the important service of bringing over
all the other tribes to the king of Judah would establish so strong a
claim on the gratitude of David, that his accession would inevitably
raise a serious obstacle to the ambition of Joab. To these
considerations was added the remembrance of the blood feud that existed
between them since the death of his brother Asahel (
31. David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth—David's sorrow was sincere and profound, and he took occasion to give it public expression by the funeral honors he appointed for Abner.
King David himself followed the bier—a sort of wooden frame, partly resembling a coffin, and partly a hand-barrow.
33, 34. the king lamented over
Abner—This brief elegy is an effusion of indignation as much
as of sorrow. As Abner had stabbed Asahel in open war [
CHAPTER 4
4. Jonathan, Saul's son, had a son that was lame of his feet—This is mentioned as a reason why, according to Oriental notions, he was considered unfit for exercising the duties of sovereignty.
5, 6. Rechab and Baanah went and came about the heat of the day to the house of Ish-bosheth, &c.—It is still a custom in the East to allow their soldiers a certain quantity of corn, together with some pay; and these two captains very naturally went to the palace the day before to fetch wheat, in order to distribute it to the soldiers, that it might be sent to the mill at the accustomed hour in the morning.
7. when they came into the house, he lay on his bed—Rechab and Baanah came in the heat of the day, when they knew that Ish-bosheth, their master, would be resting on his divan; and as it was necessary, for the reason just given, to have the corn the day before it was needed, their coming at that time, though it might be a little earlier than usual, created no suspicion, and attracted no notice [Harmer].
gat them away through the plain—that is, the valley of the Jordan, through which their way lay from Mahanaim to Hebron.
8. They brought the head of Ish-bosheth unto David … and said, Behold the head of Ish-bosheth—Such bloody trophies of rebels and conspirators have always been acceptable to princes in the East, and the carriers have been liberally rewarded. Ish-bosheth being a usurper, the two assassins thought they were doing a meritorious service to David by removing the only existing obstacle to the union of the two kingdoms.
12. slew them, and cut off their hands and their feet—as the instruments in perpetrating their crime. The exposure of the mutilated remains was intended as not only a punishment of their crime, but also the attestation of David's abhorrence.
CHAPTER 5
1, 2. Then came all the tribes of
Israel—a combined deputation of the leading authorities in
every tribe. [See on
3. King David made a league with them in Hebron
before the Lord—(see on
6. the king and his men went to Jerusalem unto the Jebusites—The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.
7. the stronghold of Zion—Whether Zion be the southwestern hill commonly so-called, or the peak now level on the north of the temple mount, it is the towering height which catches the eye from every quarter—"the hill fort," "the rocky hold" of Jerusalem.
8. Whosoever getteth up to the
gutter—This is thought by some to mean a subterranean
passage; by others a spout through which water was poured upon the fire
which the besiegers often applied to the woodwork at the gateways, and
by the projections of which a skilful climber might make his ascent
good; a third class render the words, "whosoever dasheth them against
the precipice" (
9. David dwelt in the fort, &c.—Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event.
David built round about from Millo and inward—probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. The house of Millo was perhaps the principal corner tower of that fortified wall.
11, 12. Hiram … sent carpenters, and masons—The influx of Tyrian architects and mechanics affords a clear evidence of the low state to which, through the disorders of long-continued war, the better class of artisans had declined in Israel.
13. David took him more concubines and
wives—In this conduct David transgressed an express law,
which forbade the king of Israel to multiply wives unto himself (
17. when the Philistines heard that they had anointed David king over Israel—During the civil war between the house of Saul and David, those restless neighbors had remained quiet spectators of the contest. But now, jealous of David, they resolved to attack him before his government was fully established.
18. valley of Rephaim—that is, "of giants," a broad and fertile plain, which descends gradually from the central mountains towards the northwest. It was the route by which they marched against Jerusalem. The "hold" to which David went down "was some fortified place where he might oppose the progress of the invaders," and where he signally defeated them.
21. there they left their
images—probably their "lares" or household deities, which
they had brought into the field to fight for them. They were burnt as
ordained by law (
22. the Philistines came up yet again—The next year they renewed their hostile attempt with a larger force, but God manifestly interposed in David's favor.
24. the sound of a going in the tops of the mulberry trees—now generally thought not to be mulberry trees, but some other tree, most probably the poplar, which delights in moist situations, and the leaves of which are rustled by the slightest movement of the air [Royle].
CHAPTER 6
1. Again, David gathered together all the chosen
men of Israel—(See
2. from Baale of Judah—A very large
force of picked men were selected for this important work lest the
undertaking might be opposed or obstructed by the Philistines. Besides,
a great concourse of people accompanied them out of veneration for the
sacred article. The journey to Baale, which is related (
3. they set the ark of God upon a new
cart—or a covered wagon (see on
6-8. they came to Nachon's
threshing-floor—or Chidon's (
the oxen shook it—or, "stumbled"
(
9, 10. David was afraid of the Lord that day, &c.—His feelings on this alarming judgment were greatly excited on various accounts, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they might fall into some error or neglect during the further conveyance of the ark. He resolved, therefore, to wait for more light and direction as to the path of duty. An earlier consultation by Urim would have led him right at the first, whereas in this perplexity and distress, he was reaping the fruits of inconsideration and neglect.
11. Obed-edom the Gittite—a Levite
(
12. it was told king David, saying, The Lord hath
blessed the house of Obed-edom, and all that pertaineth unto him,
because of the ark of God—The lapse of three months not only
restored the agitated mind of the monarch to a tranquil and settled
tone, but led him to a discovery of his former error. Having learned
that the ark was kept in its temporary resting-place not only without
inconvenience or danger, but with great advantage, he resolved
forthwith to remove it to the capital, with the observance of all due
form and solemnity (
13. when they that bare the ark … had gone
six paces—Some think that four altars were hastily raised for
the offering of sacrifices at the distance of every six paces (but see
on
14. David danced before the Lord—The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor.
with all his might—intimating violent
efforts of leaping, and divested of his royal mantle (in a state of
undress), conduct apparently unsuitable to the gravity of age or the
dignity of a king. But it was unquestionably done as an act of
religious homage, his attitudes and dress being symbolic, as they have
always been in Oriental countries, of penitence, joy, thankfulness, and
devotion. [See on
17. they brought in the ark of the Lord, and set
it in his place, in the midst of the tabernacle that David had pitched
for it—The old tabernacle remained at Gibeon (
18. he blessed the people—in the double
character of prophet and king (see
19. cake of bread—unleavened and slender.
a good piece of flesh—roast beef.
20-22. Michal … came out to meet David, &c.—Proud of her royal extraction, she upbraided her husband for lowering the dignity of the crown and acting more like a buffoon than a king. But her taunting sarcasm was repelled in a manner that could not be agreeable to her feelings while it indicated the warm piety and gratitude of David.
CHAPTER 7
2. the king said unto Nathan the prophet, See now, I dwell in an house of cedar—The palace which Hiram had sent men and materials to build in Jerusalem had been finished. It was magnificent for that age, though made wholly of wood: houses in warm countries not being required to possess the solidity and thickness of walls which are requisite for dwellings in regions exposed to rain and cold. Cedar was the rarest and most valuable timber. The elegance and splendor of his own royal mansion, contrasted with the mean and temporary tabernacle in which the ark of God was placed, distressed the pious mind of David.
3. Nathan said to the king, Go, do all that is in
thine heart—The piety of the design commended it to the
prophet's mind, and he gave his hasty approval and encouragement to the
royal plans. The prophets, when following the impulse of their own
feelings, or forming conjectural opinions, fell into frequent mistakes.
(See on
4-17. it came to pass that night, that the word of the Lord came unto Nathan—The command was given to the prophet on the night immediately following; that is, before David could either take any measures or incur any expenses.
11. Also the Lord telleth thee that he will make
thee an house—As a reward for his pious purpose, God would
increase and maintain the family of David and secure the succession of
the throne to his dynasty. [See on
12. I will set up thy seed after thee,
&c.—It is customary for the oldest son born after the
father's succession to the throne to succeed him in his dignity as
king. David had several sons by Bath-sheba born after his removal to
Jerusalem (
13. He shall build an house for my name, and I
will establish the throne of his kingdom for ever—This
declaration referred, in its primary application, to Solomon, and to
the temporal kingdom of David's family. But in a larger and sublimer
sense, it was meant of David's Son of another nature (
18. Then went king David in, and sat before the
Lord—Sitting was anciently an attitude for worship (
19. is this the manner of man, O Lord
God?—that is, is it customary for men to show such
condescension to persons so humble as I am? (See
20. what can David say more unto thee?—that is, my obligations are greater than I can express.
CHAPTER 8
1. David took Metheg-ammah out of the hand of the
Philistines—that is, Gath and her suburban towns (
2. he smote Moab, and measured them with a line—This refers to a well-known practice of Eastern kings, to command their prisoners of war, particularly those who, notorious for the atrocity of their crimes or distinguished by the indomitable spirit of their resistance, had greatly incensed the victors, to lie down on the ground. Then a certain portion of them, which was determined by lot, but most commonly by a measuring-line, were put to death. Our version makes him put two-thirds to death, and spare one-third. The Septuagint and Vulgate make one-half. This war usage was not, perhaps, usually practised by the people of God; but Jewish writers assert that the cause of this particular severity against this people was their having massacred David's parents and family, whom he had, during his exile, committed to the king of Moab.
3. Zobah—(
as he went to recover his border at the river
Euphrates—in accordance with the promises God made to Israel
that He would give them all the country as far as the Euphrates (
9. Toi king of Hamath—Cœle-Syria; northwards, it extended to the city Hamath on the Orontes, which was the capital of the country. The Syrian prince, being delivered from the dread of a dangerous neighbor, sent his son with valuable presents to David to congratulate him on his victories, and solicit his alliance and protection.
10. Joram—or Hadoram (
11. Which also king David did dedicate unto the Lord—Eastern princes have always been accustomed to hoard up vast quantities of gold. This is the first instance of a practice uniformly followed by David of reserving, after defraying expenses and bestowing suitable rewards upon his soldiers, the remainder of the spoil taken in war, to accumulate for the grand project of his life—the erection of a national temple at Jerusalem.
13. David gat him a name when he returned from
smiting of the Syrians—Instead of Syrians, the
Septuagint version reads "Edomites," which is the true reading,
as is evident from
15. David executed judgment and justice unto all his people—Though involved in foreign wars, he maintained an excellent system of government at home, the most eminent men of the age composing his cabinet of ministers.
16. Joab … was over the host—by
virtue of a special promise (
recorder—historiographer or daily annalist, an office of great trust and importance in Eastern countries.
17. Zadok … and Ahimelech … were the
priests—On the massacre of the priests at Nob, [
18. Cherethites—that is, Philistines
(
Pelethites—from Pelet (
CHAPTER 9
1-7. David said, Is there yet any that is left of
the house of Saul—On inquiry, Saul's land steward was found,
who gave information that there still survived Mephibosheth, a son of
Jonathan who was five years old at his father's death, and whom David,
then wandering in exile, had never seen. His lameness (
10. Ziba had fifteen sons and twenty servants—The mention of his sons and the slaves in his house was to show that Mephibosheth would be honored with an equipage "as one of the king's sons."
12. Mephibosheth had a young son, whose name was
Micah—Whether born before or after his residence in
Jerusalem, cannot be ascertained. But through him the name and memory
of the excellent Jonathan was preserved (see
CHAPTER 10
2. Then said David, I will show kindness unto
Hanun the son of Nahash, as his father showed kindness unto
me—It is probable that this was the Nahash against whom Saul
waged war at Jabesh-gilead (
3. the princes of the children of Ammon said unto
Hanun—Their suspicion was not warranted either by any overt
act or by any cherished design of David: it must have originated in
their knowledge of the denunciations of God's law against them (
4. Hanun took David's servants, and shaved off the one half of their beards—From the long flowing dress of the Hebrews and other Orientals, the curtailment of their garments must have given them an aspect of gross indelicacy and ludicrousness. Besides, a knowledge of the extraordinary respect and value which has always been attached, and the gross insult that is implied in any indignity offered, to the beard in the East, will account for the shame which the deputies felt, and the determined spirit of revenge which burst out in all Israel on learning the outrage. Two instances are related in the modern history of Persia, of similar insults by kings of haughty and imperious temper, involving the nation in war; and we need not, therefore, be surprised that David vowed revenge for this wanton and public outrage.
5. Tarry at Jericho—or in the neighborhood, after crossing the fords of the Jordan.
6-14. when the children of Ammon saw that they stank before David—To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a large army under the command of Joab, while they, informed of the impending attack, made energetic preparations to repel it by engaging the services of an immense number of Syrian mercenaries.
Beth-rehob—the capital of the low-lying region between Lebanon and Anti-Lebanon.
Zoba—(see on
of king Maacah—His territories lay on
the other side of Jordan, near Gilead (
Ish-tob—that is, "the men of
Tob"—the place of Jephthah's marauding adventures (see also
14. So Joab returned and came to Jerusalem—Probably the season was too far advanced for entering on a siege.
16. Hadarezer sent and brought out the Syrians
that were beyond the river—This prince had enjoyed a
breathing time after his defeat (
CHAPTER 11
1. at the time when kings go forth to battle—The return of spring was the usual time of commencing military operations. This expedition took place the year following the war against the Syrians; and it was entered upon because the disaster of the former campaign having fallen chiefly upon the Syrian mercenaries, the Ammonites had not been punished for their insult to the ambassadors.
David sent Joab and his servants … they destroyed the children of Ammon—The powerful army that Joab commanded ravaged the Ammonite country and committed great havoc both on the people and their property, until having reached the capital, they besieged Rabbah—Rabbah denotes a great city. This metropolis of the Ammonites was situated in the mountainous tract of Gilead, not far from the source of the Arnon. Extensive ruins are still found on its site.
2. it came to pass in an eveningtide, that David arose from off his bed—The Hebrews, like other Orientals, rose at daybreak, and always took a nap during the heat of the day. Afterwards they lounged in the cool of the evening on their flat-roofed terraces. It is probable that David had ascended to enjoy the open-air refreshment earlier than usual.
3. one said—literally, "he said to himself,"
Is not this Bath-sheba? &c.—She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by the women from harem to harem.
Bath-sheba, the daughter of Eliam—or
Ammiel (
4. David sent messengers, and took
her—The despotic kings of the East, when they take a fancy
for a woman, send an officer to the house were she lives, who announces
it to be the royal pleasure she should remove to the palace. An
apartment is there assigned to her; and if she is made queen, the
monarch orders the announcement to be made that he has made choice of
her to be queen. Many instances in modern Oriental history show the
ease and despatch with which such secondary marriages are contracted,
and a new beauty added to the royal seraglio. But David had to make a
promise, or rather an express stipulation, to Bath-sheba, before she
complied with the royal will (
5. the woman conceived, and sent and told
David—Some immediate measures of concealing their sin were
necessary, as well for the king's honor as for her safety, for death
was the punishment of an adulteress (
8. David said to Uriah, Go down to thy
house—This sudden recall, the manner of the king, his
frivolous questions (
there followed him a mess of meat from the king—A portion of meat from the royal table, sent to one's own house or lodgings, is one of the greatest compliments which an Eastern prince can pay.
9. But Uriah slept at the door of the king's
house—It is customary for servants to sleep in the porch or
long gallery; and the guards of the Hebrew king did the same. Whatever
his secret suspicions might have been, Uriah's refusal to indulge in
the enjoyment of domestic pleasure, and his determination to sleep "at
the door of the king's house," arose from a high and honorable sense of
military duty and propriety (
14, 15. David wrote a letter to Joab, and sent it by the hand of Uriah … Set ye Uriah in the forefront of the hottest battle—The various arts and stratagems by which the king tried to cajole Uriah, till at last he resorted to the horrid crime of murder—the cold-blooded cruelty of despatching the letter by the hands of the gallant but much-wronged soldier himself, the enlistment of Joab to be a partaker of his sin, the heartless affectation of mourning, and the indecent haste of his marriage with Bath-sheba—have left an indelible stain upon the character of David, and exhibit a painfully humiliating proof of the awful lengths to which the best of men may go when they forfeit the restraining grace of God.
CHAPTER 12
1. the Lord sent Nathan unto David—The use of parables is a favorite style of speaking among Oriental people, especially in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offense.
5. the man that hath done this thing shall surely
die—This punishment was more severe than the case deserved,
or than was warranted by the divine statute (
7. Nathan said to David, Thou art the
man—These awful words pierced his heart, aroused his
conscience, and brought him to his knees. The sincerity and depth of
his penitent sorrow are evinced by the Psalms he composed (
8. I gave thee thy master's house, and thy master's wives—The phraseology means nothing more than that God in His providence had given David, as king of Israel, everything that was Saul's. The history furnishes conclusive evidence that he never actually married any of the wives of Saul. But the harem of the preceding king belongs, according to Oriental notions, as a part of the regalia to his successor.
11. I will raise up evil against thee out of thine own house, &c.—The prophet speaks of God threatening to do what He only permitted to be done. The fact is, that David's loss of character by the discovery of his crimes, tended, in the natural course of things, to diminish the respect of his family, to weaken the authority of his government, and to encourage the prevalence of many disorders throughout his kingdom.
15-23. the Lord struck the child … and it
was very sick—The first visible chastisement inflicted on
David appeared on the person of that child which was the evidence and
monument of his guilt. His domestics were surprised at his conduct, and
in explanation of its singularity, it is necessary to remark that the
custom in the East is to leave the nearest relative of a deceased
person to the full and undisturbed indulgence of his grief, till on the
third or fourth day at farthest (
24, 25. Bath-sheba … bare a son, and he called his name Solomon—that is, "peaceable." But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts with which he was endowed, considering the criminality of the marriage from which he sprang, is a remarkable instance of divine goodness and grace.
26. Joab fought against Rabbah—The time during which this siege lasted, since the intercourse with Bath-sheba, and the birth of at least one child, if not two, occurred during the progress of it, probably extended over two years.
27. the city of waters—Rabbah, like Aroer, was divided into two parts—one the lower town, insulated by the winding course of the Jabbok, which flowed almost round it, and the upper and stronger town, called the royal city. "The first was taken by Joab, but the honor of capturing so strongly a fortified place as the other was an honor reserved for the king himself."
28. encamp against the city, and take it—It has always been characteristic of Oriental despots to monopolize military honors; and as the ancient world knew nothing of the modern refinement of kings gaining victories by their generals, so Joab sent for David to command the final assault in person. A large force was levied for the purpose. David without much difficulty captured the royal city and obtained possession of its immense wealth.
lest I take the city, and it be called after my name—The circumstance of a city receiving a new name after some great person, as Alexandria, Constantinople, Hyderabad, is of frequent occurrence in the ancient and modern history of the East.
30. he took their king's crown from off his head—While the treasures of the city were given as plunder to his soldiers, David reserved to himself the crown, which was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or fixed on a canopy on the top of the throne.
the precious stones—Hebrew, "stone"; was a round ball composed of pearls and other jewels, which was in the crown, and probably taken out of it to be inserted in David's own crown.
31. he brought forth the people … and put
them under saws, &c.—This excessive severity and
employment of tortures, which the Hebrews on no other occasion are
recorded to have practised, was an act of retributive justice on a
people who were infamous for their cruelties (
CHAPTER 13
1. Tamar—daughter of David by Maachah
(
2. for she was a virgin—Unmarried
daughters were kept in close seclusion from the company of men; no
strangers, nor even their relatives of the other sex, being permitted
to see them without the presence of witnesses. Of course, Amnon must
have seen Tamar, for he had conceived a violent passion for her, which,
though forbidden by the law (
3. Jonadab, the son of Shimeah—or
Shammah (
4. my brother Absalom's sister—In
Eastern countries, where polygamy prevails, the girls are considered to
be under the special care and protection of their uterine brother, who
is the guardian of their interests and their honor, even more than
their father himself (see on
6-8. Amnon lay down, and made himself sick—The Orientals are great adepts in feigning sickness, whenever they have any object to accomplish.
let Tamar my sister come and make me a couple of cakes—To the king Amnon spoke of Tamar as "his sister," a term artfully designed to hoodwink his father; and the request appeared so natural, the delicate appetite of a sick man requiring to be humored, that the king promised to send her. The cakes seem to have been a kind of fancy bread, in the preparation of which Oriental ladies take great delight. Tamar, flattered by the invitation, lost no time in rendering the required service in the house of her sick brother.
12-14. do not force me—The remonstrances and arguments of Tamar were so affecting and so strong, that had not Amnon been violently goaded on by the lustful passion of which he had become the slave, they must have prevailed with him to desist from his infamous purpose. In bidding him, however, "speak to the king, for he will not withhold me from thee," it is probable that she urged this as her last resource, saying anything she thought would please him, in order to escape for the present out of his hands.
15. Then Amnon hated her exceedingly—It is not unusual for persons instigated by violent and irregular passions to go from one extreme to another. In Amnon's case the sudden revulsion is easily accounted for; the atrocity of his conduct, with all the feelings of shame, remorse, and dread of exposure and punishment, now burst upon his mind, rendering the presence of Tamar intolerably painful to him.
17. bolt the door after her—The street door of houses in the East is always kept barred—the bolts being of wood. In the great mansions, where a porter stands at the outside, this precaution is dispensed with; and the circumstance, therefore, of a prince giving an order so unusual shows the vehement perturbation of Ammon's mind.
18. garment of divers colours—As embroidery in ancient times was the occupation or pastime of ladies of the highest rank, the possession of these parti-colored garments was a mark of distinction; they were worn exclusively by young women of royal condition. Since the art of manufacturing cloth stuffs has made so great progress, dresses of this variegated description are now more common in the East.
19, 20. Tamar put ashes on her head, and rent her garment of divers colours … laid her hand on her head, and went on crying—that is, sobbing. Oriental manners would probably see nothing beyond a strong sense of the injury she had sustained, if Tamar actually rent her garments. But, as her veil is not mentioned, it is probable that Amnon had turned her out of doors without it, and she raised her hand with the design to conceal her face. By these signs, especially the rending of her distinguishing robe, Absalom at once conjectured what had taken place. Recommending her to be silent about it and not publish her own and her family's dishonor, he gave no inkling of his angry feelings to Amnon. But all the while he was in secret "nursing his wrath to keep it warm," and only "biding his time" to avenge his sister's wrongs, and by the removal of the heir-apparent perhaps further also his ambitious designs.
20. So Tamar remained desolate in her brother Absalom's house—He was her natural protector, and the children of polygamists lived by themselves, as if they constituted different families.
23-27. Absalom had sheep-shearers in Baal-hazor,
which is beside Ephraim—A sheep-shearing feast is a grand
occasion in the East. Absalom proposed to give such an entertainment at
his estate in Baal-hazor, about eight miles northeast of Jerusalem near
a town called Ephraim (
28. Absalom had commanded his servants, saying … when Amnon's heart is merry with wine … kill him, fear not—On a preconcerted signal from their master, the servants, rushing upon Amnon, slew him at the table, while the rest of the brothers, horror-struck, and apprehending a general massacre, fled in affrighted haste to Jerusalem.
29. every man gat him up upon his
mule—This had become the favorite equipage of the great. King
David himself had a state mule (
30, 31. tidings came to David, saying, Absalom hath slain all the king's sons—It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report should reach the court, which was at once plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been aware of the plan, and the arrival of the other princes, made known the real extent of the catastrophe.
37. Absalom fled, and went to Talmai—The
law as to premeditated murder (
CHAPTER 14
2-21. And Joab sent to Tekoah, and fetched thence a wise woman—The king was strongly attached to Absalom; and having now got over his sorrow for the violent death of Amnon, he was desirous of again enjoying the society of his favorite son, who had now been three long years absent. But a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master. Having procured a countrywoman of superior intelligence and address, he directed her to seek an audience of the king, and by soliciting his royal interposition in the settlement of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of Jerusalem, and six south of Beth-lehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her speech was in the form of a parable—the circumstances—the language—the manner—well suited to the occasion, represented a case as like David's as it was policy to make it, so as not to be prematurely discovered. Having got the king pledged, she avowed it to be her design to satisfy the royal conscience, that in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no imputation of partiality. The device succeeded; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, he commissioned him to repair to Geshur and bring home his exiled son.
7. they shall quench my coal which is
left—The life of man is compared in Scripture to a light. To
quench the light of Israel (
9. the woman said … O king, the iniquity be
on me—that is, the iniquity of arresting the course of
justice and pardoning a homicide, whom the Goel was bound to slay
wherever he might find him, unless in a city of refuge. This was
exceeding the royal prerogative, and acting in the character of an
absolute monarch. The woman's language refers to a common precaution
taken by the Hebrew judges and magistrates, solemnly to transfer from
themselves the responsibility of the blood they doomed to be shed,
either to the accusers or the criminals (
13-17. Wherefore then hast thou thought such a thing against the people of God, &c.—Her argument may be made clear in the following paraphrase:—You have granted me the pardon of a son who had slain his brother, and yet you will not grant to your subjects the restoration of Absalom, whose criminality is not greater than my son's, since he killed his brother in similar circumstances of provocation. Absalom has reason to complain that he is treated by his own father more sternly and severely than the meanest subject in the realm; and the whole nation will have cause for saying that the king shows more attention to the petition of a humble woman than to the wishes and desires of a whole kingdom. The death of my son is a private loss to my family, while the preservation of Absalom is the common interest of all Israel, who now look to him as your successor on the throne.
22. To-day thy servant knoweth that I have found
grace in thy sight—Joab betrayed not a little selfishness
amid his professions of joy at this act of grace to Absalom, and
flattered himself that he now brought both father and son under lasting
obligations. In considering this act of David, many extenuating
circumstances may be urged in favor of it; the provocation given to
Absalom; his being now in a country where justice could not overtake
him; the risk of his imbibing a love for heathen principles and
worship; the safety and interests of the Hebrew kingdom; together with
the strong predilection of the Hebrew people for Absalom, as
represented by the stratagem of Joab—these considerations form a
plausible apology for David's grant of pardon to his bloodstained son.
But, in granting this pardon, he was acting in the character of an
Oriental despot rather than a constitutional king of Israel. The
feelings of the father triumphed over the duty of the king, who, as the
supreme magistrate, was bound to execute impartial justice on every
murderer, by the express law of God (
25, 26. But in all Israel there was none to be so much praised as Absalom for his beauty—This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels—equal to one hundred twelve ounces troy; but as "the weight was after the king's shekel," which was less than the common shekel, the rate has been reduced as low as three pounds, two ounces [Bochart], and even less by others.
28. So Absalom dwelt two full years in Jerusalem,
and saw not the king's face—Whatever error David committed in
authorizing the recall of Absalom, he displayed great prudence and
command over his feelings afterwards—for his son was not admitted
into his father's presence but was confined to his own house and the
society of his own family. This slight severity was designed to bring
him to sincere repentance, on perceiving that his father had not fully
pardoned him, as well as to convince the people of David's abhorrence
of his crime. Not being allowed to appear at court, or to adopt any
state, the courtiers kept aloof; even his cousin did not deem it
prudent to go into his society. For two full years his liberty was more
restricted, and his life more apart from his countrymen while living in
Jerusalem, than in Geshur; and he might have continued in this disgrace
longer, had he not, by a violent expedient, determined (
CHAPTER 15
1. Absalom prepared him chariots and horses, and
fifty men to run before him—This was assuming the state and
equipage of a prince. The royal guards, called runners, avant couriers,
amounted to fifty (
2-6. Absalom rose up early, and stood beside the way of the gate—Public business in the East is always transacted early in the morning—the kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in many places still, in the open air at the city gateway; so that, as those whose circumstances led them to wait on King David required to be in attendance on his morning levees, Absalom had to rise up early and stand beside the way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed among the people. This dissatisfaction was artfully fomented by Absalom, who addressed himself to the various suitors; and after briefly hearing their tale, he gratified everyone with a favorable opinion of his case. Studiously concealing his ambitious designs, he expressed a wish to be invested with official power, only that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness, which, together with his fawning arts in lavishing civilities on all, made him a popular favorite. Thus, by forcing a contrast between his own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the affections of the multitude, who neither penetrated the motive nor foresaw the tendency of his conduct.
7-9. after forty years—It is generally admitted that an error has here crept into the text, and that instead of "forty," we should read with the Syriac and Arabic versions, and Josephus, "four years"—that is, after Absalom's return to Jerusalem, and his beginning to practice the base arts of gaining popularity.
my vow, which I have vowed unto the
Lord—during his exile in Geshur. The purport of it was, that
whenever God's providence should pave the way for his re-establishment
in Jerusalem, he would offer a sacrifice of thanksgiving. Hebron was
the spot selected for the performance of this vow, ostensibly as being
his native place (
10. Absalom sent spies throughout all the tribes of Israel—These emissaries were to sound the inclination of the people, to further the interests of Absalom, and exhort all the adherents of his party to be in readiness to join his standard as soon as they should hear that he had been proclaimed king. As the summons was to be made by the sound of trumpets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations—a mode of announcement that would soon spread the news over all the country of his inauguration to the throne.
11. with Absalom went two hundred men … that were called—From their quality, reputation, and high standing, such as would create the impression that the king patronized the movement and, being aged and infirm, was willing to adopt his oldest and noblest son to divide with him the cares and honors of government.
12. Absalom sent for Ahithophel—who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his granddaughter.
Giloh—near Hebron.
the conspiracy was strong—The rapid accession of one place after another in all parts of the kingdom to the party of the insurgents, shows that deep and general dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans, the unhappy affair of Bath-sheba, the overbearing insolence and crimes of Joab, negligence and obstruction in the administration of justice—these were some of the principal causes that contributed to the success of this widespread insurrection.
14. David said … Arise, and let us flee—David, anxious for the preservation of the city which he had beautified, and hopeful of a greater support throughout the country, wisely resolved on leaving Jerusalem.
18-20. all the Gittites, six hundred
men—These were a body of foreign guards, natives of Gath,
whom David, when in the country of the Philistines, had enlisted in his
service, and kept around his person. Addressing their commander, Ittai,
he made a searching trial of their fidelity in bidding them (
23. the brook Kidron—a winter torrent that flows through the valley between the city and the eastern side of the Mount of Olives.
24, 25. Zadok also, and all the Levites …, bearing the ark—Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it—not only that they might not be exposed to the perils of uncertain wandering, for he seems to place more confidence in the symbol of the divine presence than in God Himself—but that, by remaining in Jerusalem, they might render him greater service by watching the enemy's movements.
30. David went up by the ascent of mount Olivet—The same pathway over that mount has been followed ever since that memorable day.
had his head covered—with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [Chalmers].
31. David said, Turn, O Lord, … the counsel of Ahithophel—this senator being the mainstay of the conspiracy.
32. when David was come to the top of the mount, where he worshipped—looking towards Jerusalem, where were the ark and tabernacle.
Hushai the Archite—A native of Archi,
on the frontiers of Benjamin and Ephraim (
CHAPTER 16
1. Ziba the servant of Mephibosheth met him—This crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for his future advancement on the restoration of the king.
a bottle of wine—a large goatskin vessel. Its size made the supply of wine proportioned to the rest of his present.
2. The asses be for the king's household to ride on—The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence.
3. To-day shall the house of Israel restore me the kingdom of my father—Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
5-12. when king David came to Bahurim—a
city of Benjamin (
Shimei, … a man of the family of Saul—The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to his house. David was guiltless of the crime of which Shimei accused him; but his conscience reminded him of other flagrant iniquities; and he, therefore, regarded the cursing of this man as a chastisement from heaven. His answer to Abishai's proposal evinced the spirit of deep and humble resignation—the spirit of a man who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One thing is remarkable, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power.
13. went along on the hill's side over against him—as he descended the rough road on the eastern side of the Mount of Olives, "went along on the hill's side"—literally, "the rib of the hill."
threw stones at him—as a mark of contempt and insult.
cast dust—As if to add insult to injury, clouds of dust were thrown by this disloyal subject in the path of his unfortunate sovereign.
14. refreshed themselves there—that is, in the city of Bahurim.
15-19. Hushai said unto Absalom, God save the king—Hushai's devotion to David was so well-known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause which the course of Providence and the national will had seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted among the councillors of the new king.
20. Give counsel among you what we shall do—This is the first cabinet council on record, although the deference paid to Ahithophel gave him the entire direction of the proceedings.
21. Ahithophel said unto Absalom—This councillor saw that now the die was cast; half measures would be inexpedient. To cut off all possibility of reconciliation between the king and his rebellious son, he gave this atrocious advice regarding the treatment of the royal women who had been left in charge of the palace. Women, being held sacred, are generally left inviolate in the casualties of war. The history of the East affords only one parallel to this infamous outrage of Absalom.
CHAPTER 17
1-11. Moreover Ahithophel said unto Absalom—The recommendation to take prompt and decisive measures before the royalist forces could be collected and arranged, evinced the deep political sagacity of this councillor. The adoption of his advice would have extinguished the cause of David; and it affords a dreadful proof of the extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, that the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to which it would expose the king and the royal cause. He dwelt upon the warlike character and military experience of the old king—represented him and his adherents as mighty men, who would fight with desperation; and who, most probably, secure in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might be fatal to the success of the conspiracy. But his dexterity was chiefly displayed in that part of his counsel which recommended a general levy throughout the country; and that Absalom should take command of it in person—thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince.
12. we will light upon him as the dew falleth on the ground—No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, irresistible, and rapid descent of this natural moisture on every field and blade of grass.
13. all Israel shall bring ropes to that city—In besieging a town, hooks or cranes were often thrown upon the walls or turrets, by which, with ropes attached to them, the besiegers, uniting all their force, pulled down the fortifications in a mass of ruins.
14. The counsel of Hushai the Archite is better than the counsel of Ahithophel—The reasons specified being extremely plausible, and expressed in the strong hyperbolical language suited to dazzle an Oriental imagination, the council declared in favor of Hushai's advice; and their resolution was the immediate cause of the discomfiture of the rebellion, although the council itself was only a link in the chain of causation held by the controlling hand of the Lord.
16. send quickly, and tell David—Apparently doubting that his advice would be followed, Hushai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on.
17. by En-rogel—the fuller's well in the neighborhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehoshaphat.
18. and came to a man's house in Bahurim, which had a well in his court—The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen than that one of these wells, in consequence of a deficiency of water, should become dry and it would then answer as a place of retreat, such as David's friends found in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice.
23. when Ahithophel saw that his counsel was not followed—His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings—a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, he arranged his private affairs, and knowing that the storm of retributive vengeance would fall chiefly upon him as the instigator and prop of the rebellion, he hanged himself. It may be remarked that the Israelites did not, at that time, refuse the rites of sepulture even to those who died by their own hands. He had an imitator in Judas, who resembled him in his treason, as well as in his infamous end.
24. Then David came to Mahanaim—in the high eastern country of Gilead, the seat of Ish-bosheth's government.
Absalom passed over Jordan—It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throughout the kingdom.
25. Amasa—By the genealogy it appears
that this captain stood in the same relation to David as Joab, both
being his nephews. Of course, Amasa was Absalom's cousin, and though
himself an Israelite, his father was an Ishmaelite (
Nahash—is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife.
27-29. when David was come to Mahanaim—The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.
Shobi—must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.
Machir—(See
Barzillai—a wealthy old grandee, whose
great age and infirmities made his loyal devotion to the distressed
monarch peculiarly affecting. The supplies they brought, which (besides
beds for the weary) consisted of the staple produce of their rich lands
and pastures, may be classified as follows: eatables—wheat,
barley, flour, beans, lentils, sheep, and cheese;
drinkables—"honey and butter" or cream, which, being mixed
together, form a thin, diluted beverage, light, cool, and refreshing.
Being considered a luxurious refreshment (
29. in the wilderness—spread out beyond the cultivated tablelands into the steppes of Hauran.
CHAPTER 18
1, 2. David numbered the people that were with him—The hardy mountaineers of Gilead came in great numbers at the call of their chieftains, so that, although without money to pay any troops, David soon found himself at the head of a considerable army. A pitched battle was now inevitable. But so much depending on the life of the king, he was not allowed to take the field in person; and he therefore divided his forces into three detachments under Joab, Abishai, and Ittai, the commander of the foreign guards.
5. Deal gently for my sake with the young man, even with Absalom—This affecting charge, which the king gave to his generals, proceeded not only from his overwhelming affection for his children, but from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an instrument in the hand of retributive Providence;—and also from his piety, lest the unhappy prince should die with his sins unrepented of.
6. wood of Ephraim—This wood, of course, was on the east of Jordan. Its name was derived, according to some, from the slaughter of the Ephraimites by Jephthah—according to others, from the connection of blood with the trans-jordanic Manasseh.
7. the people of Israel were slain—This designation, together with the immense slaughter mentioned later, shows the large extent to which the people were enlisted in this unhappy civil contest.
8. the wood devoured more people than the sword—The thick forest of oaks and terebinths, by obstructing the flight, greatly aided the victors in the pursuit.
9. Absalom met the servants of David—or was overtaken. "It is necessary to be continually on one's guard against the branches of trees; and when the hair is worn in large locks floating down the back, as was the case with a young man of the party to which I belonged, any thick boughs interposing in the path might easily dislodge a rider from his seat, and catch hold of his flowing hair" [Hartley]. Some, however, think that the sacred historian points not so much to the hair, as to the head of Absalom, which, being caught while running between two branches, was enclosed so firmly that he could not disengage himself from the hold, nor make use of his hands.
the mule that was under him went away—The Orientals, not having saddles as we do, do not sit so firmly on the beasts they ride. Absalom quitting his hold of the bridle, apparently to release himself when caught in the oak, the mule escaped.
11, 12. Joab said unto the man that told him, … I would have given thee ten shekels of silver, and a girdle—that is, would have raised him from the ranks to the status of a commissioned officer. Besides a sum of money, a girdle, curiously and richly wrought, was among the ancient Hebrews a mark of honor, and sometimes bestowed as a reward of military merit. This soldier, however, who may be taken as a fair sample of David's faithful subjects, had so great a respect for the king's wishes, that no prospect of reward would have tempted him to lay violent hands on Absalom. But Joab's stern sense of public duty, which satisfied him that there could be neither safety to the king, nor peace to the kingdom, nor security to him and other loyal subjects, so long as that turbulent prince lived, overcame his sensibilities, and looking upon the charge given to the generals as more befitting a parent than a prince, he ventured to disobey it.
14. he took three darts … and thrust them
through the heart of Absalom—The deed, partially done by
Joab, was completed by his bodyguard. Being a violation of the
expressed wish, as well as of all the fond paternal feelings of David,
it must have been deeply offensive to the king, nor was it ever
forgotten (
16. Joab blew the trumpet, … and held back
the people—Knowing that by the death of the usurper there was
no occasion for further bloodshed, he put an end to the pursuit and
thereby evinced the temperate policy of his conduct. However harsh and
unfeeling to the king Joab may appear, there can be no doubt that he
acted the part of a wise statesman in regarding the peace and welfare
of the kingdom more than his master's private inclinations, which were
opposed to strict justice as well as his own interests. Absalom
deserved to die by the divine law (
17. they took Absalom, and cast him into a great pit … and laid a very great heap of stones upon him—The people of the East indicate their detestation of the memory of an infamous person by throwing stones at the place where he is buried. The heap is increased by the gradual accumulation of stones which passers-by add to it.
18. Absalom in his lifetime had reared up for himself a pillar—literally, "hand." In the valley of Jehoshaphat, on the east of Jerusalem, is a tomb or cenotaph, said to be this "pillar" or monument: it is twenty-four feet square, dome-topped, and reaches forty feet in height. This may occupy the spot, but cannot itself be the work of Absalom, as it evidently bears the style of a later architecture.
19. Then said Ahimaaz … Let me … run and bear the king tidings—The reasons why Joab declined to accept Ahimaaz' offer to bear intelligence of the victory to David, and afterwards let him go along with another, are variously stated by commentators—but they are of no importance. Yet the alacrity of the messengers, as well as the eager excitement of the expectants, is graphically described.
23. by the way of the plain—or ciccar, "circle." This word is only used elsewhere in connection with the valley of the Jordan. It is possible that there may have been a place or region so called on the tablelands of Gilead, as the Septuagint seems to indicate. Or Mahanaim may have been so situated, with the regard to the battlefield, as to be more easily accessible by a descent to the plain of the Jordan, than over the hills themselves. Or the word may signify (as Ewald explains) a manner of quick running [Stanley].
24-32. David sat between the two gates—that is, in the tower-house on the wall that overhung the gate of Mahanaim. Near it was a watchtower, on which a sentinel was posted, as in times of war, to notify every occurrence. The delicacy of Ahimaaz' communication was made up by the unmistakable plainness of Cushi's. The death of Absalom was a heavy trial, and it is impossible not to sympathize with the outburst of feeling by which David showed that all thoughts of the victory he had won as a king were completely sunk in the painful loss he had sustained as a father. The extraordinary ardor and strength of his affection for this worthless son break out in the redundancy and vehemence of his mournful ejaculations.
CHAPTER 19
3. the people gat them by stealth … to the city—The rumor of the king's disconsolate condition spread a universal and unseasonable gloom. His troops, instead of being welcomed back (as a victorious army always was) with music and other demonstrations of public joy, slunk secretly and silently into the city, as if ashamed after the commission of some crime.
4. the king covered his face—one of the
usual signs of mourning (see on
5. Thou hast shamed … the faces of all thy servants—by withdrawing thyself to indulge in grief, as if their services were disagreeable and their devotion irksome to thee. Instead of hailing their return with joy and gratitude, thou hast refused them the small gratification of seeing thee. Joab's remonstrance was right and necessary, but it was made with harshness. He was one of those persons who spoil their important services by the insolence of their manners, and who always awaken a feeling of obligation in those to whom they render any services. He spoke to David in a tone of hauteur that ill became a subject to show towards his king.
7. Now … arise, go forth, and speak comfortably unto thy servants—The king felt the truth of Joab's reprimand; but the threat by which it was enforced, grounded as it was on the general's unbounded popularity with the army, showed him to be a dangerous person; and that circumstance, together with the violation of an express order to deal gently for his sake with Absalom, produced in David's mind a settled hatred, which was strongly manifested in his last directions to Solomon.
8. the king arose, and sat in the gate—He appeared daily in the usual place for the hearing of causes.
all the people came before the king—that is, the loyal natives who had been faithful to his government, and fought in his cause.
Israel had fled—that is, the adherents of Absalom, who, on his defeat, had dispersed and saved themselves by flight.
9-11. all the people were at strife throughout all
the tribes of Israel—The kingdom was completely disorganized.
The sentiments of three different parties are represented in
13. And say ye to Amasa, &c.—This
also was a dextrous stroke of policy. David was fully alive to the
importance, for extinguishing the rebellion, of withdrawing from that
cause the only leader who could keep it alive; and he, therefore,
secretly intimated his intention to raise Amasa to the command of the
army in the place of Joab, whose overbearing haughtiness had become
intolerable. The king justly reckoned, that from natural temper as well
as gratitude for the royal pardon, he would prove a more tractable
servant; and David, doubtless, intended in all sincerity to fulfil this
promise. But Joab managed to retain his high position (see on
14. he bowed the heart of all the men of Judah—that is, Amasa, who had been won over, used his great influence in re-attaching the whole tribe of Judah to the interest of David.
15. Judah came to Gilgal—the most convenient place where preparations could be made for bringing the king and court over the Jordan.
16-23. Shemei … a thousand men of Benjamin
with him—This display of [Shemei's] followers was to show
what force he could raise against or in support of the king. Expressing
the deepest regret for his former outrageous conduct, he was pardoned
on the spot; and although the son of Zeruiah urged the expediency of
making this chief a public example, his officiousness was repulsed by
David with magnanimity, and with the greater confidence that he felt
himself now re-established in the kingdom (see on
17. Ziba, the servant of the house of Saul—He had deceived his master; and when ordered to make ready the ass for the lame prince to go and meet the king, he slipped away by himself to pay court first; so that Mephibosheth, being lame, had to remain in Jerusalem till the king's arrival.
18. ferry boat—probably rafts, which are still used on that part of the river.
20. I am come the first … of all the house
of Joseph—that is, before all the rest of Israel
(
24-30. Mephibosheth … came down to meet the king—The reception given to Mephibosheth was less creditable to David. The sincerity of that prince's grief for the misfortunes of the king cannot be doubted.
He had neither dressed his feet—not taken the bath,
nor trimmed his beard—The Hebrews cut
off the hair on the upper lip (see on
31-40. Barzillai the Gileadite—The rank,
great age, and chivalrous devotion of this Gileadite chief wins our
respect. His declining to go to court, his recommendation of his son,
his convoy across the Jordan, and his parting scene with the king, are
interesting incidents. What mark of royal favor was bestowed on Chimham
has not been recorded; but it is probable that David gave a great part
of his personal patrimony in Beth-lehem to Chimham and his heirs in
perpetuity (
35. the voice of singing men and singing women—Bands of professional musicians form a prominent appendage to the courts of Oriental princes.
37. buried by the grave of my father and of my mother—This is an instance of the strong affection of people in the East towards the places of sepulture appropriated to their families.
40-43. the king went on to Gilgal, … and all the people of Judah conducted the king, and also half the people of Israel—Whether from impatience to move on or from some other cause, David did not wait till all the tribes had arrived to conduct him on his return to the capital. The procession began as soon as Amasa had brought the Judahite escort, and the preference given to this tribe produced a bitter jealousy, which was nearly kindling a civil war fiercer than that which had just ended. A war of words ensued between the tribes—Israel resting their argument on their superior numbers; "they had ten parts in the king," whereas Judah had no more than one. Judah grounded their right to take the lead, on the ground of their nearer relationship to the king. This was a claim dangerous to the house of David; and it shows the seeds were already sown for that tribal dissension which, before long, led to the dismemberment of the kingdom.
CHAPTER 20
1. Sheba … a Benjamite—Though nothing is known of this man, he must have been a person of considerable power and influence, before he could have raised so sudden and extensive a sedition. He belonged to the tribe of Benjamin, where the adherents of Saul's dynasty were still numerous; and perceiving the strong disgust of the other tribes with the part assumed by Judah in the restoration, his ill-designing heart resolved to turn it to the overthrow of David's authority in Israel.
every man to his tents—This proverbial expression may have had its foundation in the fact, that many of the Israelite peasantry adhered to the custom of the patriarchs who tilled land, and yet lived in tents, as Syrian peasants often do still. This was the usual watchword of national insurrection, and from the actual temper of the people, it was followed by effects beyond what he probably anticipated.
2. from Jordan even to Jerusalem—The quarrel had broken out shortly after the crossing of the Jordan, between Judah and the other tribes, who withdrew; so that Judah was left nearly alone to conduct the king to the metropolis.
3. the king took the ten women his concubines—Jewish writers say that the widowed queens of Hebrew monarchs were not allowed to marry again but were obliged to pass the rest of their lives in strict seclusion. David treated his concubines in the same manner after the outrage committed on them by Absalom. They were not divorced, for they were guiltless; but they were no longer publicly recognized as his wives; nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad.
4. Then said the king to Amasa, Assemble me the men of Judah within three days—Amasa is now installed in the command which David had promised him. The revolt of the ten tribes, probably, hastened the public declaration of this appointment, which he hoped would be popular with them, and Amasa was ordered within three days to levy a force from Judah sufficient to put down the insurrection. The appointment was a blunder, and the king soon perceived his error. The specified time passed, but Amasa could not muster the men. Dreading the loss of time, the king gave the commission to Abishai, and not to Joab—a new affront, which, no doubt, wounded the pride of the stern and haughty old general. But he hastened with his attached soldiers to go as second to his brother, determined to take the first opportunity of wreaking his vengeance on his successful rival.
8. Amasa went before them—Having collected some forces, he by a rapid march overtook the expedition at Gibeon, and assumed the place of commander; in which capacity, he was saluted, among others, by Joab.
Joab's garment, that he had put on was girded unto him—in the fashion of travellers and soldiers.
a sword … and as he went forth it fell out—that is, out of the scabbard. According to Josephus, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accidentally, to pick it up, he might salute the new general with the naked sword in his hand, without exciting any suspicion of his design.
He went forth—in a ceremonious manner to meet Amasa, now commander-in-chief, in order to seem to render to that officer, whom he considered as usurping his post, a conspicuous honor and homage.
9. took Amasa by the beard with the right hand to kiss him—This act, common with two friends on meeting when one of them returns from a journey, indicates respect as well as kindliness, and the performance of it evinced the deep hypocrisy of Joab, who thereby put Amasa off his guard. No wonder, then, that while this act of friendly gratulation after long absence occupied Amasa's attention, he did not perceive the sword that was in Joab's left hand. The action of Joab was indeed a high compliment, but neither suspicious nor unusual and to this compliment, Amasa paying attention and no doubt returning it with suitable politeness, he could little expect the fatal event that Joab's perfidy produced.
10. smote him … in the fifth rib—the seat of the liver and bowels, where wounds are mortal.
struck him not again—that is, despatched him at the first blow.
11-13. He that favoureth Joab, and he that is for David, let him go after Joab—It is a striking proof of Joab's unrivalled influence over the army, that with this villainous murder perpetrated before their eyes they unanimously followed him as their leader in pursuit of Sheba. A soldier conjoined his name with David's, and such a magic spell was in the word "Joab," that all the people "went on"—Amasa's men as well as the rest. The conjunction of these two names is very significant. It shows that the one could not afford to do without the other—neither Joab to rebel against David, nor David to get rid of Joab, though hating him.
14. he went through all the tribes of Israel unto Abel—beating up for recruits. But there the prompt marches of Joab overtook and hemmed him in by a close siege of the place.
15. Abel of Beth-maachah—a verdant place—the addition of "Maachah" betokening that it belonged to the district Maachah, which lay far up the Jordan at the foot of Lebanon.
16. Then cried a wise woman—The appeal of this woman, who, like Deborah, was probably a judge or governess of the place, was a strong one.
18-20. They were wont to speak in old
time—The translation of the Margin gives a better
meaning, which is to this effect: When the people saw thee lay siege to
Abel, they said, Surely he will ask if we will have peace, for the law
(
23. Now Joab was over all the host of Israel—David, whatever his private wishes, found that he possessed not the power of removing Joab; so winking at the murder of Amasa, he re-established that officer in his former post of commander-in-chief. The enumeration of David's cabinet is here given to show that the government was re-established in its wonted course.
CHAPTER 21
1. the Lord answered, It is for Saul, and for his
bloody house, because he slew the Gibeonites—The sacred
history has not recorded either the time or the reason of this
massacre. Some think that they were sufferers in the atrocity
perpetrated by Saul at Nob (
2. in his zeal to the children of Israel and
Judah—Under pretense of a rigorous and faithful execution of
the divine law regarding the extermination of the Canaanites, he set
himself to expel or destroy those whom Joshua had been deceived into
sparing. His real object seems to have been, that the possessions of
the Gibeonites, being forfeited to the crown, might be divided among
his own people (compare
6. Let seven men of his sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul—The practice of the Hebrews, as of most Oriental nations, was to slay first, and afterwards to suspend on a gibbet, the body not being left hanging after sunset. The king could not refuse this demand of the Gibeonites, who, in making it, were only exercising their right as blood-avengers; and, although through fear and a sense of weakness they had not hitherto claimed satisfaction, yet now that David had been apprised by the oracle of the cause of the long-prevailing calamity, he felt it his duty to give the Gibeonites full satisfaction—hence their specifying the number seven, which was reckoned full and complete. And if it should seem unjust to make the descendants suffer for a crime which, in all probability, originated with Saul himself, yet his sons and grandsons might be the instruments of his cruelty, the willing and zealous executors of this bloody raid.
the king said, I will give them—David cannot be charged with doing this as an indirect way or ridding himself of rival competitors for the throne, for those delivered up were only collateral branches of Saul's family, and never set up any claim to the sovereignty. Moreover, David was only granting the request of the Gibeonites as God had bidden him do.
8. the five sons of Michal the daughter of Saul, whom she brought up for Adriel—Merab, Michal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care.
9. they hanged them in the hill before the
Lord—Deeming themselves not bound by the criminal law of
Israel (
10. Rizpah … took sackcloth, and spread it for her upon the rock—She erected a tent near the spot, in which she and her servants kept watch, as the relatives of executed persons were wont to do, day and night, to scare the birds and beasts of prey away from the remains exposed on the low-standing gibbets.
12. David went and took the bones of Saul and the
bones of Jonathan his son, &c.—Before long, the descent
of copious showers, or perhaps an order of the king, gave Rizpah the
satisfaction of releasing the corpses from their ignominious exposure;
and, incited by her pious example, David ordered the remains of Saul
and his sons to be transferred from their obscure grave in
Jabesh-gilead to an honorable interment in the family vault at Zelah or
Zelzah (
15-22. Moreover the Philistines had yet war again with Israel—Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield.
CHAPTER 22
The song contained in this chapter is the same as the
eighteenth Psalm, where the full commentary will be given [see on
CHAPTER 23
1. Now these be the last words of David—Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.
raised up on high—from an obscure family and condition to a throne.
the anointed of the God of Jacob—chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.
the sweet psalmist of Israel—that is, delightful, highly esteemed.
2. The Spirit of the Lord spake by me—Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit.
3. the Rock of Israel—This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expressive to the minds of the Hebrew people. Their national fortresses, in which they sought security in war, were built on high and inaccessible rocks.
spake to me—either preceptively, giving the following counsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many think this is a prophecy, rendering the words, "he that ruleth"—"there shall be a ruler over men."
4. as the tender grass springing out of the earth by clear shining after rain—Little patches of grass are seen rapidly springing up in Palestine after rain; and even where the ground has been long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed that it is covered over with a pure fresh mantle of green.
5. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure—"the light of the morning," that is, the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day but was overcast by many black and threatening clouds; neither he nor his family had been like the tender grass springing up from the ground and flourishing by the united influences of the sun and rain; but rather like the grass that withereth and is prematurely cut down. The meaning is: although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain His covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation.
6. But the sons of Belial shall be all of them as thorns—that is, the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants which are twisted together, whose spires point in every direction, and which are so sharp and strong that they cannot be touched or approached without danger; but hard instruments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
8. These be the names of the mighty men whom David had—This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [Davidson, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.
15, 16. the well of Beth-lehem—An
ancient cistern, with four or five holes in the solid rock, at about
ten minutes distance to the north of the eastern corner of the hill of
Beth-lehem, is pointed out by the natives as Bir-Daoud; that is,
David's well. Dr. Robinson doubts the
identity of the well; but others think that there are no good grounds
for doing so. Certainly, considering this to be the ancient well,
Beth-lehem must have once extended ten minutes further to the north,
and must have lain in times of old, not as now, on the summit, but on
the northern rise of the hill; for the well is by or (
19-39. the first three—The mighty men or
champions in David's military staff were divided into three
classes—the highest, Jashobeam, Eleazar, and Shammah; the second
class, Abishai, Benaiah, and Asahel; and the third class, the thirty,
of which Asahel was the chief. There are thirty-one mentioned in the
list, including Asahel; and these added to the two superior orders make
thirty-seven. Two of them, we know, were already dead; namely, Asahel
[
CHAPTER 24
1-4. again the anger of the Lord was kindled
against Israel, and he moved David against them to say, Go, number
Israel and Judah—"Again" carries us back to the former tokens
of His wrath in the three years' famine [
5. they passed over Jordan—This census was taken first in the eastern parts of the Hebrew kingdom; and it would seem that Joab was accompanied by a military force, either to aid in this troublesome work, or to overawe the people who might display reluctance or opposition.
the river of Gad—"Wady" would be a
better term. It extends over a course estimated at about sixty miles,
which, though in summer almost constantly dry, exhibits very evident
traces of being swept over by an impetuous torrent in winter (see
6. the land of Tahtim-hodshi—that is,
the land lately acquired; namely, that of the Hagarites conquered by
Saul (
9. Joab gave up the sum of the number of the
people unto the king—The amount here stated, compared with
10-13. David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned—The act of numbering the people was not in itself sinful; for Moses did it by the express authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the delegated king of Israel; from pride and vainglory; from self-confidence and distrust of God; and, above all, from ambitious designs of conquest, in furtherance of which he was determined to force the people into military service, and to ascertain whether he could muster an army sufficient for the magnitude of the enterprises he contemplated. It was a breach of the constitution, an infringement of the liberties of the people, and opposed to that divine policy which required that Israel should continue a separate people. His eyes were not opened to the heinousness of his sin till God had spoken unto him by His commissioned prophet.
13. Shall seven years of famine come unto
thee—that is, in addition to the three that had been already,
with the current year included (see on
14. David said, … Let us fall now into the hand of the Lord—His overwhelming sense of his sin led him to acquiesce in the punishment denounced, notwithstanding its apparent excess of severity. He proceeded on a good principle in choosing the pestilence. In pestilence he was equally exposed, as it was just and right he should be, to danger as his people, whereas, in war and famine, he possessed means of protection superior to them. Besides, he thereby showed his trust, founded on long experience, in the divine goodness.
15. from the morning—rather that
morning when Gad came [
there died of the people … seventy thousand men—Thus was the pride of the vainglorious monarch, confiding in the number of his population, deeply humbled.
16. the Lord repented him of the evil—God is often described in Scripture as repenting when He ceased to pursue a course He had begun.
17. David … said—or, "had said,"
I have sinned … but these sheep, what have
they done?—The guilt of numbering the people lay exclusively
with David. But in the body politic as well as natural, when the head
suffers, all the members suffer along with it; and, besides, although
David's sin was the immediate cause, the great increase of national
offenses at this time had (
18. Araunah—or Ornan (
21. to build an altar unto the Lord, that the
plague may be stayed—It is evident that the plague was not
stayed till after the altar was built, and the sacrifice offered, so
that what is related (
23. All these things did Araunah, as a king, give—Indicating, as the sense is, that this man had been anciently a heathen king or chief, but was now a proselyte who still retained great property and influence in Jerusalem, and whose piety was evinced by the liberality of his offers. The words, "as a king," are taken by some to signify simply, "he gave with royal munificence."
24. Nay; … I will … buy it of thee at
a price—The sum mentioned here, namely, fifty shekels of
silver, equal £6 sterling, was paid for the floor, oxen and wood
instruments only, whereas the large sum (
25. David offered burnt offerings and peace
offerings—There seem to have been two sacrifices; the first
expiatory, the second a thanksgiving for the cessation of the
pestilence (see on
THE
FIRST BOOK OF THE KINGS,
COMMONLY CALLED
THE THIRD BOOK OF THE KINGS.
Commentary by Robert Jamieson
CHAPTER 1
1, 2. Now king David was old—He was in
the seventieth year of his age (
3. a Shunammite—Shunem, in the tribe of
Issachar (
5, 6. Then Adonijah the son of Haggith exalted
himself—Nothing is said as to the origin or rank of Haggith,
so that it is probable she was not distinguished by family descent.
Adonijah, though David's fourth son (
7. he conferred with Joab—The anxiety of
Adonijah to secure the influence of a leader so bold, enterprising, and
popular with the army was natural, and the accession of the hoary
commander is easily accounted for from his recent grudge at the king
(see on
and with Abiathar the priest—His
influence was as great over the priests and Levites—a powerful
body in the kingdom—as that of Joab over the troops. It might be
that both of them thought the crown belonged to Adonijah by right of
primogeniture, from his mature age and the general expectations of the
people (
8. But Zadok the priest—He had been high
priest in the tabernacle at Gibeon under Saul (
Benaiah—Distinguished for his bravery
(
Nathan the prophet—He was held in high
estimation by David, and stood on the most intimate relations with the
royal family (
Shimei—probably the person of this
name who was afterwards enrolled among Solomon's great officers (
Rei—supposed to be the same as Ira
(
and the mighty men—the select band of worthies.
9, 10. En-rogel—situated (
11-27. Nathan spake unto Bath-sheba … let me
… give thee counsel, &c.—The revolt was defeated by
this prophet, who, knowing the Lord's will (
20. the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne—When the kings died without declaring their will, then their oldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times.
21. I and my son … shall be counted offenders—that is, slain, according to the barbarous usage of the East towards all who are rivals to the throne.
28-31. Then king David answered and said, Call me Bath-sheba—He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness which show that the aged monarch had roused himself to the duty the emergency called for.
33. cause Solomon my son to ride upon mine own
mule—Directions were forthwith given for the immediate
coronation of Solomon. A procession was to be formed by the "servants
of their lord"—that is, the king's bodyguard. Mules were then
used by all the princes (
bring him down to Gihon—a pool or
fountain on the west of Jerusalem (see on
34. anoint him—done only in the case of
a new dynasty or disputed succession (see on
35. Then ye shall come up after him, that he may come and sit upon my throne—The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.
39. an horn of oil out of the
tabernacle—It was the sacred oil (
40. all the people came up after him—that is, from the valley to the citadel of Zion.
41-49. Adonijah and all the guests that were with
him heard it as they had made an end of eating—The loud
shouts raised by the populace at the joyous proclamation at Gihon, and
echoed by assembled thousands, from Zion to En-rogel, were easily heard
at that distance by Adonijah and his confederates. The arrival of a
trusty messenger, who gave a full detail of the coronation ceremony
[
50-53. Adonijah … went, and caught hold on
the horns of the altar—most probably the altar of burnt
offering which had been erected on Mount Zion, where Abiathar, one of
his partisans, presided as high priest. The horns or projections at the
four corners of the altar, to which the sacrifices were bound, and
which were tipped with the blood of the victim, were symbols of grace
and salvation to the sinner. Hence the altar was regarded as a
sanctuary (
53. they brought him down from the altar—from the ledge around the altar on which he was standing.
he bowed himself—that is, did homage to Solomon as king.
CHAPTER 2
1. David … charged Solomon his
son—The charge recorded here was given to Solomon just before
his death and is different from the farewell address delivered in
public some time before (
2. I go the way of all the earth—a beautiful and impressive periphrasis for death.
be thou strong, … show thyself a
man—This counsel is similar to the apostolic direction (
3. keep the charge of the Lord thy
God—that is, the divine law in all its ceremonial as well as
moral requirements. But particular reference was intended to its
political institutions, as it was only by strictly maintaining the
conduct that became the Hebrew monarch (
4. there shall not fail thee … a man on the
throne of Israel—a reference to the promise made to David of
the sovereignty being vested perpetually in his lineage (
5, 6. thou knowest also what Joab …
did—The insolent and imperious conduct of that general had
not only been deeply offensive to the feelings (
shed the blood of war in peace, &c.—The obvious meaning is, that in peace he acted towards them as if they had been in a state of warfare; but perhaps these graphic expressions might be designed to impress Solomon's mind more strongly with a sense of the malice, treachery, and cruelty by which those murders were characterized.
6. Do … according to thy wisdom—Joab's immense popularity with the army required that any proceedings instituted against him should be taken with great prudence and deliberation.
8. thou hast with thee Shimei—Though
David promised him a pardon, which being enforced by the presence of a
thousand followers, could not have been well refused, he warned his son
against Shimei as a turbulent and dangerous character. It must not be
supposed that in these dying instructions David was evincing a fierce,
vindictive spirit. He is rather to be considered as acting in the
character of a king and magistrate, in noticing crimes which he had not
been in a condition to punish, and pointing out persons of whom Solomon
would be under a necessity to rid himself as dangerous to the state.
The grateful mention of Barzillai's kindness [
9. for thou art a wise man—Solomon had
given early indications of wisdom before his miraculous endowment with
the heavenly gift (see
10. So David slept with his
fathers—about six months after the coronation of Solomon
(compare
was buried in the city of
David—Sepulchres were not allowed within the precincts of
cities. Jerusalem, however, formed an exception; and yet, even there,
the privilege was reserved chiefly for the royal family (
12. Then sat Solomon upon the throne of David his father—His ascension to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.
13-18. Adonijah … came to
Bath-sheba—Her question to him betrays an apprehension which
his recent conduct might well warrant; but his pious acknowledgment of
the divine will seemed apparently to indicate so entire an acquiescence
in the settlement of the succession [
19, 20. Bath-sheba … went unto King Solomon—The filial reverence and the particular act of respect, which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The right hand is the place of honor; and as it expressly said to have been assigned to "the king's mother," it is necessary to remark that, when a husband dies, his widow acquires a higher dignity and power, as a mother over her son, than she ever possessed before. Besides, the dignity of "king's mother" is a state office, to which certain revenues are attached. The holder has a separate palace or court, as well as possesses great influence in public affairs; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-sheba had evidently been invested with this honorable office.
22. why dost thou ask Abishag … ask for him
the kingdom also—(See on
23-25. God do so to me, and more also—the common form of introducing a solemn oath.
if Adonijah have not spoken this word against
his own life—Whether there was a treasonable design to
conceal under this request or not, the act, according to Eastern
notions, was criminal, and of dangerous consequence to the state. There
is no ground of censure upon Solomon for cruelty or precipitation in
this instance. He had pardoned Adonijah's former conspiracy; but this
new attempt was rebellion against the viceroy appointed by the divine
King and called for condign punishment. The office of executioner was
among the Hebrews, as in other ancient countries of the East, performed
unceremoniously and privately—often without any previous
warning—by the captain of the guard, or one of his officers
(
26, 27. unto Abiathar the priest said the
king—This functionary, as the counsellor or accomplice of
Adonijah, had deserved to share his fate. But partly from regard to his
priestly dignity, and partly from his long associations with the late
king, Solomon pronounced on him the mitigated sentence of banishment to
his country estate at Anathoth, and thereby, as God's vicegerent,
deprived him of his office and its emoluments. The sacred writer
notices the remarkable fulfilment, Abiathar's degradation from the high
priesthood (see on
28. Then tidings came to Joab—The
execution of these sentences respectively on Adonijah and Abiathar
prepared Joab for his fate. Death, due to his great crimes (
33. Their blood shall … return upon the head
of Joab, &c.—A reference is here made to the curse
publicly and solemnly pronounced by King David (
34. Benaiah … went up, and fell upon
him—According to the terms of the statute (
was buried in his own house—or family
vault, at his property in the wilderness of Judah. His interment was
included in the king's order, as enjoined in the divine law (
36. the king sent and called for
Shimei—He was probably residing at Bahurim, his native place.
But, as he was a suspicious character, Solomon condemned him henceforth
to live in Jerusalem, on the penalty of death, for going without the
gates. He submitted to this confinement for three years, when,
violating his oath, he was arrested and put to death by Solomon for
perjury, aggravated by his former crime of high treason against David
[
46. the kingdom was established in the hand of Solomon—Now, by the death of Shimei, all the leaders of the rival factions had been cut off.
CHAPTER 3
1. Solomon made affinity with Pharaoh—This was a royal title, equivalent to "sultan," and the personal name of this monarch is said to have been Vaphres. The formation, on equal terms, of this matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what is supposed to be a portrait of this princess. She was received in the land of her adoption with great eclat; for the Song of Solomon and the forty-fifth Psalm are supposed to have been composed in honor of this occasion, although they may both have a higher typical reference to the introduction of the Gentiles into the church.
and brought her into the city of
David—that is, Jerusalem. She was not admissible into the
stronghold of Zion, the building where the ark was (
building … the wall of Jerusalem round
about—Although David had begun (
3. And Solomon loved the Lord—This declaration, illustrated by what follows, affords undoubted evidence of the young king's piety; nor is the word "only," which prefaces the statement, to be understood as introducing a qualifying circumstance that reflected any degree of censure upon him. The intention of the sacred historian is to describe the generally prevailing mode of worship before the temple was built. The
high places were altars erected on natural
or artificial eminences, probably from the idea that men were brought
nearer to the Deity. They had been used by the patriarchs, and had
become so universal among the heathen that they were almost identified
with idolatry. They were prohibited in the law (
4. the king went to Gibeon to sacrifice
there—The old tabernacle and the brazen altar which Moses had
made in the wilderness were there (
5. In Gibeon the Lord appeared to Solomon in a
dream—It was probably at the close of this season, when his
mind had been elevated into a high state of religious fervor by the
protracted services. Solomon felt an intense desire, and he had offered
an earnest petition, for the gift of wisdom. In sleep his thoughts ran
upon the subject of his prayer, and he dreamed that God appeared to him
and gave him the option of every thing in the world—that he asked
wisdom, and that God granted his request (
6. Solomon said—that is, had dreamed that he said.
7. I am but a little child—not in age,
for he had reached manhood (
10. the speech pleased the Lord—It was Solomon's waking prayers that God heard and requited, but the acceptance was signified in this vision.
15. behold, it was a dream—The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy communicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by divine inspiration and originated in the grace of God. The wisdom, however, that was asked and obtained was not so much of the heart as of the head—it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.
16. Then came there two women—Eastern monarchs, who generally administer justice in person, at least in all cases of difficulty, often appeal to the principles of human nature when they are at a loss otherwise to find a clue to the truth or see clearly their way through a mass of conflicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which the decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contending parties.
CHAPTER 4
1. So King Solomon was king over all Israel—This chapter contains a general description of the state and glory of the Hebrew kingdom during the more flourishing or later years of his reign.
2. these were the princes—or chief officers, as is evident from two of them marrying Solomon's daughters.
Azariah the son of Zadok the
priest—rather, "the prince," as the Hebrew word
frequently signifies (
3. scribes—that is, secretaries of
state. Under David, there had been only one [
recorder—that is, historiographer, or annalist—an office of great importance in Oriental courts, and the duties of which consisted in chronicling the occurrences of every day.
4. Benaiah … was over the host—formerly captain of the guard. He had succeeded Joab as commander of the forces.
Zadok and Abiathar were the priests—Only the first discharged the sacred functions; the latter had been banished to his country seat and retained nothing more than the name of high priest.
5. over the officers—that is, the
provincial governors enumerated in
principal officer, and the king's friend—perhaps president of the privy council, and Solomon's confidential friend or favorite. This high functionary had probably been reared along with Solomon. That he should heap those honors on the sons of Nathan was most natural, considering the close intimacy of the father with the late king, and the deep obligations under which Solomon personally lay to the prophet.
6. Ahishar was over the household—steward or chamberlain of the palace.
Adoniram—or Adoram (
was over the tribute—not the
collection of money or goods, but the levy of compulsory laborers
(compare
7. Solomon had twelve officers over all
Israel—The royal revenues were raised according to the
ancient, and still, in many parts, existing usage of the East, not in
money payments, but in the produce of the soil. There would be always a
considerable difficulty in the collection and transmission of these
tithes (
8. The son of Hur—or, as the Margin has it, Benhur, Bendekar. In the rural parts of Syria, and among the Arabs, it is still common to designate persons not by their own names, but as the sons of their fathers.
21. Solomon reigned over all kingdoms from the
river—All the petty kingdoms between the Euphrates and the
Mediterranean were tributary to him. Similar is the statement in
22, 23. Solomon's provision for one day—not for the king's table only, but for all connected with the court, including, besides the royal establishment, those of his royal consorts, his principal officers, his bodyguards, his foreign visitors, &c. The quantity of fine floor used is estimated at two hundred forty bushels; that of meal or common flour at four hundred eighty. The number of cattle required for consumption, besides poultry and several kinds of game (which were abundant on the mountains) did not exceed in proportion what is needed in other courts of the East.
24. from Tiphsah—that is, Thapsacus, a large and flourishing town on the west bank of the Euphrates, the name of which was derived from a celebrated ford near it, the lowest on that river.
even to Azzah—that is, Gaza, on the southwestern extremity, not far from the Mediterranean.
25. every man under his vine and … fig
tree—This is a common and beautiful metaphor for peace and
security (
26. forty thousand stalls—for the royal
mews (see on
28. Barley … and straw—Straw is not used for litter, but barley mixed with chopped straw is the usual fodder of horses.
dromedaries—one-humped camels, distinguished for their great fleetness.
29. God gave Solomon wisdom and understanding exceeding much, and largeness of heart—that is, high powers of mind, great capacity for receieving, as well as aptitude for communicating knowledge.
30. Solomon's wisdom excelled the wisdom of all
the children of the east country—that is, the Arabians,
Chaldeans, and Persians (
all the wisdom of Egypt—Egypt was renowned as the seat of learning and sciences, and the existing monuments, which so clearly describe the ancient state of society and the arts, show the high culture of the Egyptian people.
31. wiser than all men—that is, all his contemporaries, either at home or abroad.
than Ethan—or Jeduthun, of the family
of Merari (
Heman—(
the sons of Mahol—either another name
for Zerah (
32. he spake three thousand proverbs—embodying his moral sentiments and sage observations on human life and character.
songs … a thousand and
five—
33. he spake of trees, from the cedar … to the hyssop—all plants, from the greatest to the least. The Spirit of God has seen fit to preserve comparatively few memorials of the fruits of his gigantic mind. The greater part of those here ascribed to him have long since fallen a prey to the ravages of time, or perished in the Babylonish captivity, probably because they were not inspired.
CHAPTER 5
1. Hiram … sent his servants unto Solomon—the grandson of David's contemporary [Kitto]; or the same Hiram [Winer and others]. The friendly relations which the king of Tyre had cultivated with David are here seen renewed with his son and successor, by a message of condolence as well as of congratulation on his accession to the throne of Israel. The alliance between the two nations had been mutually beneficial by the encouragement of useful traffic. Israel, being agricultural, furnished corn and oil, while the Tyrians, who were a commercial people, gave in exchange their Phœnician manufactures, as well as the produce of foreign lands. A special treaty was now entered into in furtherance of that undertaking which was the great work of Solomon's splendid and peaceful reign.
6. command thou that they hew me cedar trees out
of Lebanon—Nowhere else could Solomon have procured materials
for the woodwork of his contemplated building. The forests of Lebanon,
adjoining the seas in Solomon's time, belonged to the Phœnicians,
and the timber being a lucrative branch of their exports, immense
numbers of workmen were constantly employed in the felling of trees as
well as the transportation and preparation of the wood. Hiram
stipulated to furnish Solomon with as large a quantity of cedars and
cypresses as he might require and it was a great additional obligation
that he engaged to render the important service of having it brought
down, probably by the Dog river, to the seaside, and conveyed along the
coast in floats; that is, the logs being bound together, to the harbor
of Joppa (
my servants shall be with thy servants—The operations were to be on so extensive a scale that the Tyrians alone would be insufficient. A division of labor was necessary, and while the former would do the work that required skilful artisans, Solomon engaged to supply the laborers.
7. Blessed be the Lord—This language is
no decisive evidence that Hiram was a worshipper of the true God, as he
might use it only on the polytheistic principle of acknowledging
Jehovah as the God of the Hebrews (see on
8. Hiram sent to Solomon, saying, I have
considered the things … and I will do—The contract was
drawn out formally in a written document (
10. fir trees—rather, the cypress.
11. food to his household—This was an
annual supply for the palace, different from that mentioned in
13. Solomon raised a levy out of all
Israel—The renewed notice of Solomon's divine gift of wisdom
(
17. brought great stones—The stone of Lebanon is "hard, calcareous, whitish and sonorous, like free stone" [Shaw]. The same white and beautiful stone can be obtained in every part of Syria and Palestine.
hewed stones—or neatly polished, as
the Hebrew word signifies (
18. and the stone squarers—The
Margin, which renders it "the Giblites" (
CHAPTER 6
2. the house which king Solomon built for the
Lord—The dimensions are given in cubits, which are to be
reckoned according to the early standard (
3. the porch—or portico, extended across
the whole front (see on
4. windows of narrow lights—that is, windows with lattices, capable of being shut and opened at pleasure, partly to let out the vapor of the lamps, the smoke of the frankincense, and partly to give light [Keil].
5. against the wall of the house he built chambers—On three sides, there were chambers in three stories, each story wider than the one beneath it, as the walls were narrowed or made thinner as they ascended, by a rebate being made, on which the beams of the side floor rested, without penetrating the wall. These chambers were approached from the right-hand side, in the interior of the under story, by a winding staircase of stone, which led to the middle and upper stories.
7. there was neither hammer nor axe nor any tool of iron heard in the house while it was in building—A subterranean quarry has been very recently discovered near Jerusalem, where the temple stones are supposed to have been hewn. There is unequivocal evidence in this quarry that the stones were dressed there; for there are blocks very similar in size, as well as of the same kind of stone, as those found in the ancient remains. Thence, probably, they would be moved on rollers down the Tyropean valley to the very side of the temple [Porter, Tent and Kahn].
9, 10. built the house—The temple is here distinguished from the wings or chambers attached to it—and its roofing was of cedar-wood.
10. chambers … five cubits high—The height of the whole three stories was therefore about fifteen cubits.
they rested on the house with timber of cedar—that is, because the beams of the side stones rested on the ledges of the temple wall. The wing was attached to the house; it was connected with the temple, without, however, interfering injuriously with the sanctuary [Keil].
11-13. the word of the Lord came to
Solomon—probably by a prophet. It was very seasonable, being
designed: first, to encourage him to go on with the building, by
confirming anew the promise made to his father David (
15-21. he built the walls of the house within—The walls were wainscotted with cedar-wood; the floor, paved with cypress planks; the interior was divided (by a partition consisting of folding doors, which were opened and shut with golden chains) into two apartments—the back or inner room, that is, the most holy place, was twenty cubits long and broad; the front, or outer room, that is, the holy place, was forty cubits. The cedar-wood was beautifully embellished with figures in relievo, representing clusters of foliage, open flowers, cherubims, and palm trees. The whole interior was overlaid with gold, so that neither wood nor stone was seen; nothing met the eye but pure gold, either plain or richly chased.
31-35. for the entering of the oracle—The door of the most holy place was made of solid olive tree and adorned with figures. The door of the holy place was made of cypress wood, the sides being of olive wood.
36. the inner court—was for the priests. Its wall, which had a coping of cedar, is said to have been so low that the people could see over it.
37. In the fourth year was the foundation laid—The building was begun in the second month of the fourth year and completed in the eighth month of the eleventh year of Solomon's reign, comprising a period of seven and a half years, which is reckoned here in round numbers. It was not a very large, but a very splendid building, requiring great care, and ingenuity, and division of labor. The immense number of workmen employed, together with the previous preparation of the materials, serves to account for the short time occupied in the process of building.
CHAPTER 7
1. Solomon was building his own house thirteen
years—The time occupied in building his palace was nearly
double that spent in the erection of the temple [
2. He built also the house of the forest of
Lebanon—It is scarcely possible to determine whether this was
a different edifice from the former, or whether his house, the house of
the forest of Lebanon, and the one for Pharaoh's daughter, were not
parts of one grand palace. As difficult is it to decide what was the
origin of the name; some supposing it was so called because built on
Lebanon; others, that it was in or near Jerusalem, but contained such a
profuse supply of cedar columns as to have occasioned this peculiar
designation. We have a similar peculiarity of name in the building
called the East India house, though situated in London. The description
is conformable to the arrangement of Eastern palaces. The building
stood in the middle of a great oblong square, which was surrounded by
an enclosing wall, against which the houses and offices of those
attached to the court were built. The building itself was oblong,
consisting of two square courts, flanking a large oblong hall which
formed the center, and was one hundred cubits long, by fifty broad.
This was properly the house of the forest of Lebanon, being the part
where were the cedar pillars of this hall. In front was the porch of
judgment, which was appropriated to the transaction of public business.
On the one side of this great hall was the king's house; and on the
other the harem or royal apartments for Pharaoh's daughter (
10. the foundation was of costly stones, even great stones—Enormous stones, corresponding exactly with the dimensions given, are found in Jerusalem at this day. Not only the walls from the foundation to the roof beams were built of large hewn stones, but the spacious court around the palace was also paved with great square stones.
12. for the inner court of the house of the Lord—should be, as in the inner court of the house of the Lord; the meaning is, that in this palace, as in the temple, rows of hewed stones and the cedar beams formed the enclosing wall.
13. Solomon sent and fetched Hiram out of Tyre—The Tyrians and other inhabitants on the Phœnician coast were the most renowned artists and workers in metal in the ancient world.
14. He was a widow's son of the tribe of
Naphtali—In
a worker in brass—This refers
particularly to the works described in this chapter. But in
15-22. two pillars of brass of eighteen cubits
high—They were made of the brass (bronze) which was taken
from the king of Zobah (
17, 18. nets of checker work—that is, branch-work, resembling the branches of palm trees, and
wreaths of chain-work—that is, plaited
in the form of a chain, composing a sort of crown or garland. Seven of
these were wound in festoons on one capital, and over and underneath
them were fringes, one hundred in a row. Two rows of pomegranates
strung on chains (
19. lily work—beautiful ornaments, resembling the stalks, leaves, and blossoms of lilies—of large dimensions, as suited to the height of their position.
21. Jachin and … Boaz—These names
were symbolical, and indicated the strength and stability—not so
much of the material temple, for they were destroyed along with it
(
23-26. he made a molten sea—In the
tabernacle was no such vessel; the laver served the double purpose of
washing the hands and feet of the priests as well as the parts of the
sacrifices. But in the temple there were separate vessels provided for
these offices. (See on
27-39. he made ten bases of brass—These were trucks or four-wheeled carriages, for the support and conveyance of the lavers. The description of their structure shows that they were elegantly fitted up and skilfully adapted to their purpose. They stood, not on the axles, but on four rests attached to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike in form and size. The lavers which were borne upon them were vessels capable each of holding three hundred gallons of water, upwards of a ton weight. The whole, when full of water, would be no less than two tons [Napier].
40-45. And Hiram made the lavers, and the shovels, and the basins—These verses contain a general enumeration of Hiram's works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skilful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.
46. In the plain of Jordan did the king cast
them—Zarthan, or Zaretan (
48. the altar of gold—that is, the altar of incense.
49. candlesticks of pure gold—made,
probably, according to the model of that in the tabernacle, which,
along with the other articles of furniture, were deposited with due
honor, as sacred relics, in the temple. But these seem not to have been
used in the temple service; for Solomon made new lavers, tables, and
candlesticks, ten of each. (See further regarding the dimensions and
furniture of the temple, in
CHAPTER 8
2-6. at the feast in the month
Ethanim—The public and formal inauguration of this national
place of worship did not take place till eleven months after the
completion of the edifice. The delay, most probably, originated in
Solomon's wish to choose the most fitting opportunity when there should
be a general rendezvous of the people in Jerusalem (
8. they drew out the staves—a little
way, so as to project (see on
9. There was nothing in the ark save the two
tables of stone—Nothing else was ever in the ark, the
articles mentioned (
10, 11. the cloud filled the house of the
Lord—The cloud was the visible symbol of the divine presence,
and its occupation of the sanctuary was a testimony of God's gracious
acceptance of the temple as of the tabernacle (
12. Then spake Solomon—For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.
The Lord said—not in express terms,
but by a continuous course of action (
13. I have surely built thee an house—This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.
14. the king turned his face about—From
the temple, where he had been watching the movement of the mystic
cloud, and while the people were standing, partly as the attitude of
devotion, partly out of respect to royalty, the king gave a fervent
expression of praise to God for the fulfilment of His promise (
22. Solomon stood before the altar—This
position was in the court of the people, on a brazen scaffold erected
for the occasion (
62. the king, and all Israel … offered
sacrifice before the Lord—This was a burnt offering with its
accompaniments, and being the first laid on the altar of the temple,
was, as in the analogous case of the tabernacle, consumed by miraculous
fire from heaven (see
63. So the king and all the children of Israel
dedicated the house of the Lord—The dedication was not a
ceremony ordained by the law, but it was done in accordance with the
sentiments of reverence naturally associated with edifices appropriated
to divine worship. [See on
64. The same day did the king hallow the middle of
the court—that is, the whole extent of the priests'
court—the altar of burnt offerings, though large (
65. from the entering in of Hamath unto the river of Egypt—that is, from one extremity of the kingdom to the other. The people flocked from all quarters.
seven days and seven days, even fourteen
days—The first seven were occupied with the dedication, and
the other seven devoted to the feast of tabernacles (
CHAPTER 9
1. And it came to pass, when Solomon had finished
the building of the house—This first verse is connected with
2. That—rather, "For."
the Lord appeared—This appearance was,
like the former one at Gibeon, most probably made in a supernatural
vision, and on the night immediately following the dedication of the
temple (
8. this house, which is high—"high,"
either in point of situation, for it was built on a hill, and therefore
conspicuous to every beholder; or "high" in respect to privilege,
honor, and renown; or this "house of the Most High," notwithstanding
all its beauty and magnificence, shall be destroyed, and remain in such
a state of ruin and degradation as to be a striking monument of the
just judgment of God. The record of this second vision, in which were
rehearsed the conditions of God's covenant with Solomon and the
consequences of breaking them, is inserted here as a proper
introduction to the narrative about to be given of this king's
commercial enterprises and ambitious desire for worldly glory; for this
king, by encouraging an influx of foreign people and a taste for
foreign luxuries, rapidly corrupted his own mind and that of this
subjects, so that they turned from following God, they and their
children (
10. at the end of twenty years—Seven and
a half years were spent in building the temple, and twelve and a half
or thirteen in the erection of his palace (
11. Solomon gave Hiram twenty cities in the land
of Galilee—According to Josephus, they were situated on the northwest of it,
adjacent to Tyre. Though lying within the boundaries of the promised
land (
15-24. this is the reason of the levy—A levy refers both to men and money, and the necessity for Solomon making it arose from the many gigantic works he undertook to erect.
Millo—part of the fort of Jerusalem on
Mount Zion (
the wall of Jerusalem—either repairing
some breaches in it (
Hazor—fortified on account of its importance as a town in the northern boundary of the country.
Megiddo—(now Leijun)—Lying in the great caravan road between Egypt and Damascus, it was the key to the north of Palestine by the western lowlands, and therefore fortified.
Gezer—on the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it, it was given by him as a dowry to his daughter, and fortified by Solomon.
17. Beth-horon the nether—situated on the way from Joppa to Jerusalem and Gibeon; it required, from so public a road, to be strongly garrisoned.
18. Baalath—Baal-bek.
Tadmor—Palmyra, between Damascus and
the Euphrates, was rebuilt and fortified as a security against invasion
from northern Asia. In accomplishing these and various other works
which were carried on throughout the kingdom, especially in the north,
where Rezon of Damascus, his enemy, might prove dangerous, he employed
vast numbers of the Canaanites as galley slaves (
23. These were the chief of the
officers—(See on
24, 25. three times in a year—namely, at
the passover, pentecost, and feast of tabernacles (
26. Ezion-geber, which is beside
Eloth—These were neighboring ports at the head of the eastern
or Elanitic branch of the Red Sea. Tyrian ship carpenters and sailors
were sent there for Solomon's vessels (see on
Ezion-geber—that is, "the giant's backbone"; so called from a reef of rocks at the entrance of the harbor.
Eloth—Elim or Elath; that is, "the trees"; a grove of terebinths still exists at the head of the gulf.
28. Ophir—a general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, in so far as at that time known [Heeren].
gold, four hundred and twenty
talents—(See on
CHAPTER 10
1. the queen of Sheba—Some think her country was the Sabean kingdom of Yemen, of which the capital was Saba, in Arabia-Felix; others, that it was in African Ethiopia, that is, Abyssinia, towards the south of the Red Sea. The opinions preponderate in favor of the former. This view harmonizes with the language of our Lord, as Yemen means "South"; and this country, extending to the shores of the Indian ocean, might in ancient times be considered "the uttermost parts of the earth."
heard of the fame of Solomon—doubtless by the Ophir fleet.
concerning the name of the Lord—meaning either his great knowledge of God, or the extraordinary things which God had done for him.
hard questions—enigmas or riddles. The Orientals delight in this species of intellectual exercise and test wisdom by the power and readiness to solve them.
2. she came to Jerusalem with a very great train, with camels—A long train of those beasts of burden forms the common way of travelling in Arabia; and the presents specified consist of the native produce of that country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan.
6. It was a true report that I heard in mine own
land of thy acts and of thy wisdom—The proofs she obtained of
Solomon's wisdom—not from his conversation only, but also from
his works; the splendor of his palace; the economy of his kitchen and
table; the order of his court; the gradations and gorgeous costume of
his servants; above all, the arched viaduct that led from his palace to
the temple (
9. Blessed be the Lord thy God—(See on
10. she gave the king an hundred and twenty talents of gold—£720,00.
11. almug trees—Parenthetically, along
with the valuable presents of the queen of Sheba, is mentioned a
foreign wood, which was brought in the Ophir ships. It is thought by
some to be the sandalwood; by others, to be the deodar—a species
of fragrant fir, much used in India for sacred and important works.
Solomon used it for stairs in his temple and palace (
13. King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside—that is, Solomon not only gave his illustrious guest all the insight and information she wanted; but, according to the Oriental fashion, he gave her ample remuneration for the presents she had brought.
14, 15. Now the weight of gold that came to Solomon in one year—666 talents, equal to £3,996,000. The sources whence this was derived are not mentioned; nor was it the full amount of his revenue; for this was "Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal treasury. By the fortifications which he erected in various parts of his kingdom, (particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian desert), he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was reasonable that, in return for this protection, he should exact a certain toll or duty for the importation of foreign goods. A considerable revenue, too, would arise from the use of the store cities and khans he built; and it is not improbable that those cities were emporia, where the caravan merchants unloaded their bales of spices and other commodities and sold them to the king's factors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and from the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces.
16, 17. two hundred targets, six hundred
shekels—These defensive arms were anciently made of wood and
covered with leather; those were covered with fine gold. 600 shekels
were used in the gilding of each target—300 for each shield. They
were intended for the state armory of the palace (see
18-26. a great throne of ivory—It seems
to have been made not of solid ivory, but veneered. It was in the form
of an armchair, with a carved back. The ascent to it was by six steps,
on each of which stood lions, in place of a railing—while a lion,
probably of gilt metal, stood at each side, which, we may suppose from
the analogy of other Oriental thrones, supported a canopy. A golden
footstool is mentioned (
22. a navy of Tharshish—Tartessus in
Spain. There gold, and especially silver, was obtained, anciently, in
so great abundance that it was nothing accounted of in the days of
Solomon. But "Tarshish" came to be a general term for the West (
at sea—on the Mediterranean.
once in three years—that is, every third year. Without the mariner's compass they had to coast along the shore. The ivory, apes, and peacocks might have been purchased, on the outward or homeward voyage, on the north coast of Africa, where the animals were to be found. They were particularized, probably as being the rarest articles on board.
26-29.—(See on
CHAPTER 11
1, 2. But King Solomon loved many strange
women—Solomon's extraordinary gift of wisdom was not
sufficient to preserve him from falling into grievous and fatal errors.
A fairer promise of true greatness, a more beautiful picture of
juvenile piety, never was seen than that which he exhibited at the
commencement of his reign. No sadder, more humiliating, or awful
spectacle can be imagined than the besotted apostasy of his old age;
and to him may be applied the words of Paul (
3. he had seven hundred wives, princesses—They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers.
concubines—were legitimate, but lower
or secondary wives. These the chief or first wife regards without the
smallest jealousy or regret, as they look up to her with feelings of
respectful submission. Solomon's wives became numerous, not all at
once, but gradually. Even at an early period his taste for Oriental
show seems to have led to the establishment of a considerable harem
(
4. when Solomon was old—He could not have been more than fifty.
his wives turned away his heart after other
gods—Some, considering the lapse of Solomon into idolatry as
a thing incredible, regard him as merely humoring his wives in the
practice of their superstition; and, in countenancing their respective
rites by his presence, as giving only an outward homage—a
sensible worship, in which neither his understanding nor his heart was
engaged. The apology only makes matters worse, as it implies an adding
of hypocrisy and contempt of God to an open breach of His law. There
seems no possibility of explaining the language of the sacred
historian, but as intimating that Solomon became an actual and open
idolater, worshipping images of wood or stone in sight of the very
temple which, in early life, he had erected to the true God. Hence that
part of Olivet was called the high place of Tophet (
5-7. Ashtoreth—Astarte,
Milcom—Molech,
and Chemosh—He built altars for these
three; but, although he is described (
8. burnt incense and sacrificed unto their
gods—The first was considered a higher act of homage, and is
often used as synonymous with worship (
9-12. the Lord was angry with
Solomon—The divine appearance, first at Gibeon [
13. I will give one tribe to thy
son—There were left to Rehoboam the tribes of Judah,
Benjamin, and Levi (
14-25. the Lord stirred up an
adversary—that is, permitted him, through the impulse of his
own ambition, or revenge, to attack Israel. During the war of
extermination, which Joab carried on in Edom (
26-40. Jeroboam—This was an internal enemy of a still more formidable character. He was a young man of talent and energy, who, having been appointed by Solomon superintendent of the engineering works projected around Jerusalem, had risen into public notice, and on being informed by a very significant act of the prophet Ahijah of the royal destiny which, by divine appointment, awaited him, his mind took a new turn.
29. clad—rather, "wrapped up." The
meaning is, "Ahijah, the Shilonite, the prophet, went and took a fit
station in the way; and, in order that he might not be known,
he wrapped himself up, so as closely to conceal himself, in a
new garment, a surtout, which he afterwards tore in twelve
pieces." Notwithstanding this privacy, the story, and the prediction
connected with it [
40. Shishak—He harbored and encouraged the rebellious refugee, and was of a different dynasty from the father-in-law of Solomon.
CHAPTER 12
1. Rehoboam went to Shechem—He was the
oldest, and perhaps the only son of Solomon, and had been, doubtless,
designated by his father heir to the throne, as Solomon had been by
David. The incident here related took place after the funeral obsequies
of the late king and the period for public mourning had past. When all
Israel came to make him king, it was not to exercise their old right of
election (
Shechem—This ancient, venerable, and
central town was the place of convocation; and it is evident, if not
from the appointment of that place, at least from the tenor of their
language, and the concerted presence of Jeroboam [
4. Thy father made our yoke grievous—The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign—and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.
5-8. he said … Depart yet for three
days—It was prudent to take the people's demand into calm and
deliberate consideration. Whether, had the advice of the sage and
experienced counsellors been followed, any good result would have
followed, it is impossible to say. It would at least have removed all
pretext for the separation. [See on
11. whips … scorpions—The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.
15-18. the king hearkened not unto the people, for
the cause was from the Lord—That was the overruling cause.
Rehoboam's weakness (
20-24. when all Israel heard that Jeroboam was
come again—This verse closes the parenthetical narrative
begun at
25. Jeroboam built Shechem—destroyed by
Abimelech (
built Penuel—a ruined city with a
tower (
26-32. Jeroboam said in his heart, Now shall the
kingdom return to the house of David—Having received the
kingdom from God, he should have relied on the divine protection. But
he did not. With a view to withdraw the people from the temple and
destroy the sacred associations connected with Jerusalem, he made
serious and unwarranted innovations on the religious observances of the
country, on pretext of saving the people the trouble and expense of a
distant journey. First, he erected two golden calves—the young
bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the
true God, and the nearest, according to his fancy, to the figures of
the cherubim. The one was placed at Dan, in the northern part of his
kingdom; the other at Beth-el, the southern extremity, in sight of
Jerusalem, and in which place he probably thought God was as likely to
manifest Himself as at Jerusalem (
31. made priests of the lowest of the people—literally, "out of all the people," the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject.
CHAPTER 13
1. there came a man of God out of Judah—Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related.
Jeroboam stood by the altar to burn
incense—It was at one of the annual festivals. The king, to
give interest to the new ritual, was himself the officiating priest.
The altar and its accompaniments would, of course, exhibit all the
splendor of a new and gorgeously decorated temple. But the prophet
foretold its utter destruction [
2-9. he cried against the altar—which is put for the whole system of worship organized in Israel.
Behold, a child shall be born … Josiah by name—This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.
11. Now there dwelt an old prophet in Beth-el—If this were a true prophet, he was a bad man.
18. an angel spake unto me by the word of the Lord—This circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a double meaning—an inferior sense given to the word "angel"—to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.
21. he cried unto the man of God that came from Judah—rather, "it cried," that is, the word of the Lord.
24. a lion met him by the way, and slew
him—There was a wood near Beth-el infested with lions (
31. bury me in the sepulchre wherein the man of
God is buried—His motive in making this request was either
that his remains might not be disturbed when the predicted events took
place (see
CHAPTER 14
1. At that time—a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.
2. Jeroboam said to his wife, Arise, I pray thee, and disguise thyself—His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!
3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him—This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.
8. thou hast not been as my servant David—David, though he fell into grievous sins, repented and always maintained the pure worship of God as enjoined by the law.
10, 11. I will bring evil upon the house of Jeroboam—Strong expressions are here used to indicate the utter extirpation of his house;
him that is shut up and left in
Israel—means those who were concealed with the greatest
privacy, as the heirs of royalty often are where polygamy prevails; the
other phrase, from the loose garments of the East having led to a
different practice from what prevails in the West, cannot refer to men;
it must signify either a very young boy, or rather, perhaps, a dog, so
entire would be the destruction of Jeroboam's house that none, not even
a dog, belonging to it should escape. This peculiar phrase occurs only
in regard to the threatened extermination of a family (
12. the child shall die—The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.
13. all Israel shall mourn for him, and bury him—the only one of Jeroboam's family who should receive the rites of sepulture.
14. the Lord shall raise him up a king … but
what? even now—namely, Baasha (
17. Tirzah—a place of pre-eminent beauty
(
19. the rest of the acts of Jeroboam—None of the threatenings denounced against this family produced any change in his policy or government.
21. he reigned … in Jerusalem—Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there.
his mother's name was Naamah an
Ammonitess—Her heathen extraction and her influence as queen
mother are stated to account for Rehoboam's tendency to depart from the
true religion. Led by the warning of the prophet (
25, 26. Shishak king of Egypt came up—He
was the instrument in the hand of Providence for punishing the national
defection. Even though this king had been Solomon's father-in-law, he
was no relation of Rehoboam's; but there is a strong probability that
he belonged to another dynasty (see on
29. Now the rest of the acts of Rehoboam …, are they not written in the book of the chronicles?—not the book so called and comprehended in the sacred canon, but the national archives of Judah.
30. there was war between Rehoboam and Jeroboam—The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders.
CHAPTER 15
1. Abijam—His name was at first Abijah
(
2. Three years reigned he—(compare
his mother's name was Maachah—or
Michaiah (
3. his heart was not perfect with the Lord …
, as the heart of David his father—(Compare
4. for David's sake did the Lord his God give him
a lamp—"A lamp" in one's house is an Oriental phrase for
continuance of family name and prosperity. Abijam was not rejected only
in consequence of the divine promise to David (see on
10-13. his mother's name was Maachah—She was properly his grandmother, and she is here called "the king's mother," from the post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, laboring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, he did not spare delinquents even of the highest rank.
13. also Maachah his mother, even her he removed
from being queen—The sultana, or queen dowager, was not
necessarily the king's natural mother (see
because she had made an idol in a
grove—A very obscene figure, and the grove was devoted to the
grossest licentiousness. His plans of religious reformation, however,
were not completely carried through, "the high places were not removed"
(see
15. he brought in the things which his father had
dedicated—Probably the spoils which Abijam had taken from the
vanquished army of Jeroboam (see
and the things which himself had
dedicated—after his own victory over the Cushites (
16, 17. there was war between Asa and Baasha king
of Israel all their days—Asa enjoyed a ten years' peace after
Jeroboam's defeat by Abijam, and this interval was wisely and
energetically spent in making internal reforms, as well as increasing
the means of national defense (
18-20. Then Asa took all the silver and the gold
that were left in the … house of the Lord—Asa's
religious character is now seen to decline. He trusted not in the Lord
(
Ben-hadad—(See on
22. Then king Asa made a proclamation—The fortifications which Baasha had erected at Ramah were demolished, and with the materials were built other defenses, where Asa thought they were needed—at Geba (now Jeba) and Mizpeh (now Neby Samuil), about two hours' travelling north of Jerusalem.
23. in the time of his old age he was diseased in
his feet—(See on
25. Nadab the son of Jeroboam began to reign—No record is given of him, except his close adherence to the bad policy of his father.
27. Baasha smote him at Gibbethon—This
town, within the tribe of Dan, was given to the Levites (
29. when he reigned, he smote all the house of
Jeroboam—It was according to a barbarous practice too common
in the East, for a usurper to extirpate all rival candidates for the
throne; but it was an accomplishment of Ahijah's prophecy concerning
Jeroboam (
CHAPTER 16
1. Then the word of the Lord came to
Jehu—This is the only incident recorded in the life of this
prophet. His father was also a prophet (
2. Forasmuch as I exalted thee—The doom he pronounced on Baasha was exactly the same as denounced against Jeroboam and his posterity. Though he had waded through slaughter to his throne, he owed his elevation to the appointment or permission of Him "by whom kings reign."
over my people Israel—With all their errors and lapses into idolatry, they were not wholly abandoned by God. He still showed His interest in them by sending prophets and working miracles in their favor, and possessed a multitude of faithful worshippers in the kingdom of Israel.
7. also by the hand of the prophet
Jehu—This is not another prophecy, but merely an addition by
the sacred historian, explanatory of the death of Baasha and the
extinction of his family. The doom pronounced against Jeroboam (
8. began Elah the son of Baasha to
reign—(compare
9-12. Zimri … conspired against him—"Arza which was over his house." During a carousal in the house of his chamberlain, Zimri slew him, and having seized the sovereignty, endeavored to consolidate his throne by the massacre of all the royal race.
15-18. did Zimri reign seven days—The news of his conspiracy soon spread, and the army having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon and marched directly against the capital in which the usurper had established himself. Zimri soon saw that he was not in circumstances to hold out against all the forces of the kingdom; so, shutting himself up in the palace, he set it on fire, and, like Sardanapalus, chose to perish himself and reduce all to ruin, rather than that the palace and royal treasures should fall into the hands of his successful rival. The seven days' reign may refer either to the brief duration of his royal authority, or the period in which he enjoyed unmolested tranquillity in the palace.
19. For his sins which he sinned—This violent end was a just retribution for his crimes. "His walking in the ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees published on his ascension, when he made a strong effort to gain popularity by announcing his continued support of the calf worship.
21, 22. Then were the people of Israel divided
into two parts—The factions that ensued occasioned a four
years' duration (compare
22. Tibni died—The Hebrew does not enable us to determine whether his death was violent or natural.
23. In the thirty and first year of Asa … began Omri to reign—The twelve years of his reign are computed from the beginning of his reign, which was in the twenty-seventh year of Asa's reign. He held a contested reign for four years with Tibni; and then, at the date stated in this verse, entered on a sole and peaceful reign of eight years.
24. he bought the hill Samaria of Shemer—The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [Stanley].
two talents of silver—£684.
Shemer had probably made it a condition of the sale, that the name
should be retained. But as city and palace were built there by Omri, it
was in accordance with Eastern custom to call it after the founder. The
Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an
inscription was found relating to Samaria, which is called
Beth-khumri—the house of Omri [Layard]. (See
25-27. But Omri wrought evil—The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam in respect both to policy as well as time.
29-33. Ahab the son of Omri did evil in the sight of the Lord above all that were before him—The worship of God by symbols had hitherto been the offensive form of apostasy in Israel, but now gross idolatry is openly patronized by the court. This was done through the influence of Jezebel, Ahab's queen. She was "the daughter of Eth-baal, king of the Zidonians." He was priest of Ashtaroth or Astarte, who, having murdered Philetes, king of Tyre, ascended the throne of that kingdom, being the eighth king since Hiram. Jezebel was the wicked daughter of this regicide and idol priest—and, on her marriage with Ahab, never rested till she had got all the forms of her native Tyrian worship introduced into her adopted country.
32. reared up an altar for Baal—that is,
the sun, worshipped under various images. Ahab set up one (
34. In his days did Hiel the Beth-elite build
Jericho—(see on
CHAPTER 17
1. Elijah the Tishbite—This prophet is introduced as abruptly as Melchisedek—his birth, parents, and call to the prophetic office being alike unrecorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan.
who was of the inhabitants of Gilead—or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, as Michaelis conjectures, for there were many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.
said unto Ahab—The prophet appears to have been warning this apostate king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the obstinate heart of Ahab is shown by the penal prediction uttered at parting.
before whom I stand—that is, whom I
serve (
there shall not be dew nor rain these years—not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, while an absolute drought would have converted the whole country into an uninhabitable waste.
but according to my word—not uttered
in spite, vengeance, or caprice, but as the minister of God. The
impending calamity was in answer to his earnest prayer, and a
chastisement intended for the spiritual revival of Israel. Drought was
the threatened punishment of national idolatry (
2, 3. the word of the Lord came unto him, saying, Get thee hence, and turn thee eastward, &c.—At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king, was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before [east of] Jordan." Tradition points it out in a small winter torrent, a little below the ford at Beth-shan.
6. the ravens brought him bread—The idea
of such unclean and voracious birds being employed to feed the prophet
has appeared to many so strange that they have labored to make out the
Orebim, which in our version has been rendered "ravens," to be
as the word is used (in
8-16. the word of the Lord came to
him—Zarephath, Sarepta, now Surafend, whither he was directed
to go, was far away on the western coast of Palestine, about nine miles
south of Sidon, and within the dominions of Jezebel's impious father,
where the famine also prevailed. Meeting, at his entrance into the
town, the very woman who was appointed by divine providence to support
him, his faith was severely tested by learning from her that her
supplies were exhausted and that she was preparing her last meal for
herself and son. The Spirit of God having prompted him to ask, and her
to grant, some necessary succor, she received a prophet's reward (
17-24. the son of the woman, the mistress of the
house, fell sick—A severe domestic calamity seems to have led
her to think that, as God had shut up heaven upon a sinful land in
consequence of the prophet, she was suffering on a similar account.
Without answering her bitter upbraiding, the prophet takes the child,
lays it on his bed, and after a very earnest prayer, had the happiness
of seeing its restoration, and along with it, gladness to the widow's
heart and home. The prophet was sent to this widow, not merely for his
own security, but on account of her faith, to strengthen and promote
which he was directed to go to her rather than to many widows in
Israel, who would have eagerly received him on the same privileged
terms of exception from the grinding famine. The relief of her bodily
necessities became the preparatory means of supplying her spiritual
wants, and bringing her and her son, through the teachings of the
prophet, to a clear knowledge of God, and a firm faith in His word
(
CHAPTER 18
1. the third year—In the New Testament,
it is said there was no rain "for the space of three years and six
months" [
Go, show thyself unto Ahab—The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.
2. Elijah went—a marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion.
there was a sore famine in Samaria—Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.
3. Obadiah feared the Lord
greatly—Although he did not follow the course taken by the
Levites and the majority of pious Israelites at that time of emigration
into Judah (
4. an hundred prophets—not men endowed
with the extraordinary gifts of the prophetic office, but who were
devoted to the service of God, preaching, praying, praising, &c.
(
fed them with bread and water—These articles are often used to include sustenance of any kind. As this succor must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion.
7-16. Obadiah was in the way … Elijah met him—Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.
17, 18. Art thou he that troubleth Israel—A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of the offender. He urged the king to convene, by virtue of his royal mandate, a public assembly, in whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue.
19. gather … the prophets of Baal … the prophets of the groves—From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.
which eat at Jezebel's table—that is,
not at the royal table where she herself dined, but they were
maintained from her kitchen establishment (see on
20. mount Carmel—is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.
21-40. Elijah said unto all the people, How long
halt ye?—They had long been attempting to conjoin the service
of God with that of Baal. It was an impracticable union and the people
were so struck with a sense of their own folly, or dread of the king's
displeasure, that they "answered not a word." Elijah proposed to decide
for them the controversy between God and Baal by an appeal, not to the
authority of the law, for that would have no weight, but by a visible
token from Heaven. As fire was the element over which Baal was supposed
to preside, Elijah proposed that two bullocks should be slain and
placed on separate altars of wood, the one for Baal, and the other for
God. On whichever the fire should descend to consume it, the event
should determine the true God, whom it was their duty to serve. The
proposal, appearing every way reasonable, was received by the people
with unanimous approval. The priests of Baal commenced the ceremony by
calling on their god. In vain did they continue invoking their
senseless deity from morning till noon, and from noon till evening,
uttering the most piercing cries, using the most frantic
gesticulations, and mingling their blood with the sacrifice. No
response was heard. No fire descended. Elijah exposed their folly and
imposture with the severest irony and, as the day was far advanced,
commenced his operations. Inviting the people to approach and see the
entire proceeding, he first repaired an old altar of God, which Jezebel
had demolished. Then, having arranged the cut pieces of the bullock, he
caused four barrels or jars of water to be dashed all over the altar
and round in the trench. Once, twice, a third time this precaution was
taken, and then, when he had offered an earnest prayer, the miraculous
fire descended (
42. Ahab went up to eat and to
drink—Ahab, kept in painful excitement by the agonizing
scene, had eaten nothing all the day. He was recommended to refresh
himself without a moment's delay; and, while the king was thus
occupied, the prophet, far from taking rest, was absorbed in prayer for
the fulfilment of the promise (
put his face between his knees—a posture of earnest supplication still used.
43. Go up now, look toward the sea—From
the place of worship there is a small eminence, which, on the
west and northwest side, intercepts the view of the sea [Stanley; Van De
Velde]. It can be ascended in a few minutes, and presents a wide
prospect of the Mediterranean. Six times the servant went up, but the
sky was clear—the sea tranquil. On the seventh he described the
sign of approaching rain [
44. Behold, there ariseth a little cloud out of the sea, like a man's hand—The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain.
Prepare thy chariot, and get thee down, that the rain stop thee not—either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.
45. Ahab rode, and went to Jezreel—now Zerin, a distance of about ten miles. This race was performed in the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel.
46. Elijah … girded up his loins, and ran before Ahab—It was anciently, and still is in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run; and, as the Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable impression made on the heart of Ahab and furnished an answer to the cavils of Jezebel for it showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king. The result of this solemn and decisive contest was a heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.
CHAPTER 19
3. he arose, and went for his life—He
entered Jezreel full of hope. But a message from the incensed and
hard-hearted queen, vowing speedy vengeance for her slaughtered
priests, dispelled all his bright visions of the future. It is
probable, however, that in the present temper of the people, even she
would not have dared to lay violent hands on the Lord's servant, and
purposely threatened him because she could do no more. The threat
produced the intended effect, for his faith suddenly failed him. He
fled out of the kingdom into the southernmost part of the territories
in Judah; nor did he deem himself safe even there, but, dismissing his
servant, he resolved to seek refuge among the mountain recesses of
Sinai, and there longed for death (
4-18. went a day's journey into the
wilderness—on the way from Beer-sheba to Horeb—a wide
expanse of sand hills, covered with the retem (not juniper, but broom
shrubs), whose tall and spreading branches, with their white leaves,
afford a very cheering and refreshing shade. His gracious God did not
lose sight of His fugitive servant, but watched over him, and,
miraculously ministering to his wants, enabled him, in a better but not
wholly right frame of mind, by virtue of that supernatural supply, to
complete his contemplated journey. In the solitude of Sinai, God
appeared to instruct him. "What doest thou here, Elijah?" was a
searching question addressed to one who had been called to so arduous
and urgent a mission as his. By an awful exhibition of divine power, he
was made aware of the divine speaker who addressed him; his attention
was arrested, his petulance was silenced, his heart was touched, and he
was bid without delay return to the land of Israel, and prosecute the
Lord's work there. To convince him that an idolatrous nation will not
be unpunished, He commissions him to anoint three persons who were
destined in Providence to avenge God's controversy with the people of
Israel. Anointing is used synonymously with appointment (
16. Abel-meholah—that is, "the meadow of dancing," in the valley of the Jordan.
19. Elisha the son of Shaphat—Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship.
ploughing with twelve yoke of oxen—indicating that he was a man of substance.
Elijah … cast his mantle upon him—This was an investiture with the prophetic office. It is in this way that the Brahmins, the Persian Sufis, and other priestly or sacred characters in the East are appointed—a mantle being, by some eminent priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets.
20. what have I done to thee?—that is, Go, but keep in mind the solemn ceremony I have just performed on thee. It is not I, but God, who calls thee. Do not allow any earthly affection to detain you from obeying His call.
21. took a yoke of oxen—Having hastily
prepared (
CHAPTER 20
1. Ben-hadad the king of Syria—This
monarch was the son of that Ben-hadad who, in the reign of Baasha, made
a raid on the northern towns of Galilee (
2-12. Thus said Ben-hadad, Thy silver and thy gold is mine—To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it meant no more than an exaction of tribute. But the demand was repeated with greater insolence; and yet, from the abject character of Ahab, there is reason to believe he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears in his abandoning "my lord the king" for the single "tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city.
12. as he was drinking, he and the kings in the pavilions—booths made of branches of trees and brushwood; which were reared for kings in the camp, as they still are for Turkish pashas or agas in their expeditions [Keil].
Set yourselves in array—Invest the city.
13-21. behold, there came a prophet unto
Ahab—Though the king and people of Israel had highly offended
Him, God had not utterly cast them off. He still cherished designs of
mercy towards them, and here, though unasked, gave them a signal proof
of His interest in them, by a prophet's animating announcement that the
Lord would that day deliver the mighty hosts of the enemy into his hand
by means of a small, feeble, inadequate band. Conformably to the
prophet's instructions, two hundred thirty-two young men went boldly
out towards the camp of the enemy, while seven thousand more,
apparently volunteers, followed at some little distance, or posted
themselves at the gate, to be ready to reinforce those in front if
occasion required it. Ben-hadad and his vassals and princes were
already, at that early hour—scarcely midday—deep in their
cups; and though informed of this advancing company, yet confiding in
his numbers, or it may be, excited with wine, he ordered with
indifference the proud intruders to be taken alive, whether they came
with peaceful or hostile intentions. It was more easily said than done;
the young men smote right and left, making terrible havoc among their
intended captors; and their attack, together with the sight of the
seven thousand, who soon rushed forward to mingle in the fray, created
a panic in the Syrian army, who immediately took up flight. Ben-hadad
himself escaped the pursuit of the victors on a fleet horse, surrounded
by a squadron of horse guards. This glorious victory, won so easily,
and with such a paltry force opposed to overwhelming numbers, was
granted that Ahab and his people might know (
22-26. the prophet came to the king of Israel, and said—The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.
at the return of the year—that is, in
spring, when, on the cessation of the rainy season, military campaigns
(
27-31. like two little flocks of kids—Goats are never seen in large flocks, or scattered, like sheep; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men would have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand in the ruins. Ben-hadad succeeded in extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.
32-34. put ropes on their heads—Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
34. streets for thee in
Damascus—implying that a quarter of that city was to be
assigned to Jews, with the free exercise of their religion and laws,
under a judge of their own. This misplaced kindness to a proud and
impious idolater, so unbecoming a theocratic monarch, exposed Ahab to
the same censure and fate as Saul (
35-38. Smite me—This prophet is supposed
(
39. a talent of silver—£342.
CHAPTER 21
1-3. Naboth the Jezreelite had a vineyard, which
was in Jezreel—Ahab was desirous, from its contiguity to the
palace, to possess it for a vegetable garden. He proposed to Naboth to
give him a better in exchange, or to obtain it by purchase; but the
owner declined to part with it. In persisting in his refusal, Naboth
was not actuated by any feelings of disloyalty or disrespect to the
king, but solely from a conscientious regard to the divine law, which,
for important reasons, had prohibited the sale of a paternal
inheritance [
4. turned away his face—either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
7. Dost thou now govern the kingdom of Israel?—This is not so much a question as an exclamation—a sarcastic taunt; "A pretty king thou art! Canst not thou use thy power and take what thy heart is set upon?"
arise, and eat bread, and let thine heart be merry: I will give thee the vineyard—After upbraiding Ahab for his pusillanimity and bidding him act as a king, Jezebel tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard.
8. So she wrote letters in Ahab's name, and sealed
them with his seal—The seal-ring contained the name of the
king and gave validity to the documents to which it was affixed (
sent the letters unto the elders and to the
nobles that were in his city—They were the civic authorities
of Jezreel, and would, in all likelihood, be the creatures and fit
tools of Jezebel. It is evident that, though Ahab had recently been in
Jezreel, when he made the offer to Naboth, both he and Jezebel were now
in Samaria (
9. Proclaim a fast, &c.—Those
obsequious and unprincipled magistrates did according to orders.
Pretending that a heavy guilt lay on one, or some unknown party, who
was charged with blaspheming God and the king and that Ahab was
threatening vengeance on the whole city unless the culprit were
discovered and punished, they assembled the people to observe a solemn
fast. Fasts were commanded on extraordinary occasions affecting the
public interests of the state (
set Naboth on high—During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.
13. there came in two men—worthless
fellows who had been bribed to swear a falsehood. The law required two
witnesses in capital offenses (
they carried him forth out of the city, and
stoned him—The law, which forbade cursing the rulers of the
people, does not specify the penalty for this offense but either usage
had sanctioned or the authorities of Jezreel had originated stoning as
the proper punishment. It was always inflicted out of the city (
14-16. Jezebel said to Ahab, Arise, take
possession—Naboth's execution having been announced, and his
family being involved in the same fatal sentence (
16. Ahab rose up to go down—from Samaria to Jezreel.
17-19. Hast thou killed, and also taken
possession?—While Ahab was in the act of surveying his
ill-gotten possession, Elijah, by divine commission, stood before him.
The appearance of the prophet, at such a time, was ominous of evil, but
his language was much more so (compare
19. In the place where dogs licked,
&c.—a righteous retribution of Providence. The prediction was
accomplished, not in Jezreel, but in Samaria; and not on Ahab
personally, in consequence of his repentance (
20. thou hast sold thyself to work
evil—that is, allowed sin to acquire the unchecked and
habitual mastery over thee (
21, 22. will make thine house,
&c.—(see on
27-29. Ahab … rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly—He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.
CHAPTER 22
1. continued three years without war between Syria
and Israel—The disastrous defeat of Ben-hadad had so
destroyed his army and exhausted the resources of his country, that,
however eager, he was unable to recommence active hostilities against
Israel. But that his hereditary enmity remained unsubdued, was manifest
by his breach of faith concerning the treaty by which he had engaged to
restore all the cities which his father had seized (
2. Jehoshaphat the king of Judah came down to the
king of Israel—It was singular that a friendly league between
the sovereigns of Israel and Judah should, for the first time, have
been formed by princes of such opposite characters—the one pious,
the other wicked. Neither this league nor the matrimonial alliance by
which the union of the royal families was more closely cemented, met
the Lord's approval (
3-8. Know ye that Ramoth in Gilead is
ours—a Levitical and free town on the north border of Gad
(
10. a void place—literally, "a threshing-floor," formed at the gate of Samaria.
11. Zedekiah the son of Chenaanah made him horns
of iron—Small projections, of the size and form of our candle
extinguishers (worn in many parts of the East as military ornaments),
were worn by the Syrians of that time, and probably by the Israelite
warriors also. Zedekiah, by assuming two horns, personated two heroes,
and, pretending to be a prophet, wished in this manner to represent the
kings of Israel and Judah in a military triumph. It was a symbolic
action, to impart greater force to his language (see
14-17. what the Lord saith unto me, that will I speak—On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;—
17. I saw all Israel scattered upon the hills, as sheep that have not a shepherd—The purport of this was that the army of Israel would be defeated and dispersed; that Ahab would fall in the battle, and the people return without either being pursued or destroyed by the enemy.
18-23. Did I not tell thee that he would prophesy
no good concerning me, but evil?—Since Ahab was disposed to
trace this unwelcome truth to personal enmity, Micaiah proceeded
fearlessly to tell the incensed monarch in full detail what had been
revealed to him. The Hebrew prophets, borrowing their symbolic pictures
from earthly scenes, described God in heaven as a king in His kingdom.
And as earthly princes do nothing of importance without asking the
advice of their counsellors, God is represented as consulting about the
fate of Ahab. This prophetic language must not be interpreted
literally, and the command must be viewed as only a permission to the
lying spirit (
24, 25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek—The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.
26-28. Take Micaiah, … Put this fellow in prison—Ahab, under the impulse of vehement resentment, remands the prophet until his return.
27, 28. bread of affliction, water of affliction—that is, the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab.
29-38. went up to Ramoth-gilead—The king
of Israel, bent on this expedition, marched, accompanied by his ally,
with all his forces to the siege; but on approaching the scene of
action, his courage failed, and, hoping to evade the force of Micaiah's
prophecy by a secret stratagem, he assumed the uniform of a subaltern,
while he advised Jehoshaphat to fight in his royal attire. The Syrian
king, with a view either to put the speediest end to the war, or
perhaps to wipe out the stain of his own humiliation (
THE
SECOND BOOK OF THE KINGS,
COMMONLY CALLED
THE FOURTH BOOK OF THE KINGS.
Commentary by Robert Jamieson
CHAPTER 1
1. Then Moab rebelled—Subdued by David
(
2-8. Ahaziah fell down through a lattice in his upper chamber—This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber."
inquire of Baalzebub—Anxious to learn
whether he should recover from the effects of this severe fall, he sent
to consult Baalzebub, that is, the god of flies, who was considered the
patron deity of medicine. A temple to that idol was erected at Ekron,
which was resorted to far and wide, though it afterwards led to the
destruction of the place (
3. the angel of the Lord—not an
angel, but the angel, who carried on all communications between
the invisible God and His chosen people [Hengstenberg]. This angel commissioned Elijah to
meet the king's messengers, to stop them peremptorily on the idolatrous
errand, and convey by them to the king information of his approaching
death. This consultation of an idol, being a breach of the fundamental
law of the kingdom (
4. Thou shalt not come down from that bed—On being taken up, he had probably been laid on the divan—a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses—serving, in short, as a sofa by day and a bed by night, and ascended by steps.
Elijah departed—to his ordinary abode,
which was then at Mount Carmel (
5. the messengers turned back—They did not know the stranger; but his authoritative tone, commanding attitude, and affecting message determined them at once to return.
8. an hairy man—This was the description
not of his person, as in the case of Esau, but of his dress, which
consisted either of unwrought sheep or goatskins (
9. Then the king sent unto him a captain of fifty—Any appearance of cruelty that there is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern the kingdom according to the divine law; to apprehend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they exceeded their military duty by contemptuous insults.
man of God—In using this term, they either spoke derisively, believing him to be no true prophet; or, if they regarded him as a true prophet, the summons to him to surrender himself bound to the king was a still more flagrant insult; the language of the second captain being worse than that of the first.
10. let fire come down—rather, "fire shall come down." Not to avenge a personal insult of Elijah, but an insult upon God in the person of His prophet; and the punishment was inflicted, not by the prophet, but by the direct hand of God.
15, 16. he arose, and went down with him—a marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by the messengers.
17. Jehoram—The brother of Ahaziah (see
on
CHAPTER 2
1-7. when the Lord would take up Elijah—A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him.
Gilgal—This Gilgal (Jiljil) was near
Ebal and Gerizim; a school of the prophets was established there. At
Beth-el there was also a school of the prophets, which Elijah had
founded, notwithstanding that place was the headquarters of the
calf-worship; and at Jericho there was another [
3. take away thy master from they
head—an allusion to the custom of scholars sitting at the
feet of their master, the latter being over their heads (
8. Elijah took his mantle, and wrapped it together, and smote the waters—Like the rod of Moses, it had the divinely operating power of the Spirit.
9. Elijah said unto Elisha, Ask what I shall do for thee—trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it.
let a double portion of thy spirit be upon
me—This request was not, as is commonly supposed, for the
power of working miracles exceeding the magnitude and number of his
master's, nor does it mean a higher endowment of the prophetic spirit;
for Elisha was neither superior to, nor perhaps equally great with, his
predecessor. But the phrase, "a double portion," was applied to the
first-born [
10. Thou hast asked a hard thing—an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor.
11. behold, there appeared a chariot of fire, and horses of fire—some bright effulgence, which, in the eyes of the spectators, resembled those objects.
went up by a whirlwind—a tempest or
storm wind accompanied with vivid flashes of fire, figuratively used
for the divine judgments (
12. Elisha saw it, and he cried, My father—that is, spiritual father, as the pupils of the prophets are called their sons.
the chariot of Israel, and the horseman thereof—that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen.
took hold of his own clothes and rent them—in token of his grief for his loss.
13. He took up also the mantle of Elijah—The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.
14-18. smote the waters—The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.
16-18. fifty strong men, let them go, we pray thee, and seek thy master—Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
20. Bring me a new cruse, and put salt therein—The noxious qualities of the water could not be corrected by the infusion of salt—for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [Keil].
23, 24. there came forth little children out of the city—that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career.
bald head—an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.
CHAPTER 3
1, 2. Jehoram the son of Ahab began to reign over
Israel in Samaria the eighteenth year of Jehoshaphat—(compare
4-6. Mesha king of Moab, &c.—As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.
5. king of Moab rebelled—This is a
repetition of
6. King Jehoram … numbered
Israel—made a levy from his own subjects, and at the same
time sought an alliance with Jehoshaphat, which, as on the former
occasion with Ahab, was readily promised (
8-12. Which way shall we go up? And he answered,
The way through the wilderness of Edom—This was a long and
circuitous route, by the southern bend of the Dead Sea. Jehoshaphat
however preferred it, partly because the part of the Moabite territory
at which they would arrive, was the most defenseless; and partly
because he would thereby enlist, in the expedition, the forces of the
king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which
forms the boundary between Edom and Moab, the confederate army was
reduced, both man and beast, to the greatest extremities for want of
water. They were disappointed by finding the wady of this valley, the
brook Zered (
11. which poured water on the hands of Elijah—that is, was his servant—this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us.
13, 14. What have I to do with thee? &c.—Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.
15. bring me a minstrel—The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.
the hand of the Lord—a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.
16. Make this valley full of ditches—capable of holding water.
17. Ye shall not see wind—It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.
20-24. when the meat offering was
offered—that is, at the time of the morning sacrifice,
accompanied, doubtless, with solemn prayers; and these led, it may be,
by Elisha on this occasion, as on a similar one by Elijah (
behold, there came water by the way of
Edom—Far from the Israelitish camp, in the eastern mountains
of Edom, a great fall of rain, a kind of cloudburst, took place, by
which the wady was at once filled, but they saw neither the wind nor
the rains. The divine interposition was shown by introducing the laws
of nature to the determined end in the predetermined way [Keil]. It brought not only aid to the Israelitish
army in their distress, by a plentiful supply of water, but destruction
on the Moabites, who, perceiving the water, under the refulgent rays of
the morning sun, red like blood, concluded the confederate kings had
quarrelled and deluged the field with their mutual slaughter; so that,
rushing to their camp in full expectation of great spoil, they were met
by the Israelites, who, prepared for battle, fought and pursued them.
Their country was laid waste in the way, which has always been
considered the greatest desolation in the East (
25. Kir-haraseth—(now Kerak)—Castle of Moab—then, probably, the only fortress in the land.
27. took his eldest son that should have reigned
in his stead, and offered him for a burnt offering,
&c.—By this deed of horror, to which the allied army drove
the king of Moab, a divine judgment came upon Israel; that is, the
besiegers feared the anger of God, which they had incurred by giving
occasion to the human sacrifice forbidden in the law (
CHAPTER 4
1. there cried a certain woman of the wives of the sons of the prophets—They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.
the creditor is come to take unto him my two sons to be bondmen—By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.
2-4. a pot—or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.
6. the oil stayed—that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.
8. Elisha passed to Shunem—now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.
10. Let us make a little chamber—not
build, but prepare it. She meant a room in the oleah, the porch,
or gateway (
13-16. what is to be done for
thee?—Wishing to testify his gratitude for the hospitable
attentions of this family, he announced to her the birth of a son
"about this time next year." The interest and importance of such an
intelligence can only be estimated by considering that Oriental women,
and Jewish in particular, connect ideas of disgrace with barrenness,
and cherish a more ardent desire for children than women in any other
part of the world (
19. My head, my head!—The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.
22. she called unto her husband—Her heroic concealment of the death from her husband is not the least interesting feature of the story.
24. Drive, and go forward—It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.
26-28. And she answered, It is well—Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet—her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."
29-31. take my staff … and lay … upon
the face of the child—The staff was probably an official rod
of a certain form and size. Necromancers used to send their staff with
orders to the messengers to let it come in contact with nothing by the
way that might dissipate or destroy the virtue imparted to it. Some
have thought that Elisha himself entertained similar ideas, and was
under an impression that the actual application of his staff would
serve as well as the touch of his hand. But this is an imputation
dishonorable to the character of the prophet. He wished to teach the
Shunammite, who obviously placed too great dependence upon him, a
memorable lesson to look to God. By sending his servant forward to lay
his staff on the child, he raised [the Shunammite's] expectations, but,
at the same time, taught her that his own help was
unavailing—"there was neither voice, nor hearing." The command,
to salute no man by the way, showed the urgency of the mission, not
simply as requiring the avoidance of the tedious and unnecessary
greetings so common in the East (
34. lay upon the child, &c.—(see
35. the child sneezed seven times, and the child
opened his eyes—These were the first acts of restored
respiration, and they are described as successive steps. Miracles were
for the most part performed instantaneously; but sometimes, also, they
were advanced progressively towards completion (
38. there was a dearth in the land—(see
on
the sons of the prophets were sitting before
him—When receiving instruction, the scholars sat under their
masters. This refers to their being domiciled under the same roof
(compare
Set on the great pot—As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.
39. went out into the field to gather herbs—Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants.
wild vine—literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed.
lap full—The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron.
43. They shall eat, and shall leave
thereof—This was not a miracle of Elisha, but only a
prediction of one by the word of the Lord. Thus it differed widely from
those of Christ (
CHAPTER 5
1. Naaman, captain of the host of the king of Syria, was a great man with his master—highly esteemed for his military character and success.
and honourable—rather, "very rich."
but he was a leper—This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.
2-5. a little maid—who had been captured
in one of the many predatory incursions which were then made by the
Syrians on the northern border of Israel (see
5. ten talents of silver—£3421; 6000 shekels of gold; a large sum of uncertain value.
ten changes of raiment—splendid dresses, for festive occasions—the honor being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on one after another, in the same night.
7. when the king of Israel had read the letter, that he rent his clothes—According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion—not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.
8-12. when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, … let him come now to me—This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.
11. strike his hand over the place—that is, wave it over the diseased parts of his body. It was anciently, and still continues to be, a very prevalent superstition in the East that the hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it.
12. Abana and Pharpar—the Barrady and one of its five tributaries—uncertain which. The waters of Damascus are still highly extolled by their inhabitants for their purity and coldness.
14. Then went he down, and dipped himself seven times in Jordan—Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [Keil].
15, 16. he returned to the man of
God—After the miraculous cure, Naaman returned to Elisha, to
whom he acknowledged his full belief in the sole supremacy of the God
of Israel and offered him a liberal reward. But to show that he was not
actuated by the mercenary motives of the heathen priests and prophets,
Elisha, though he accepted presents on other occasions (
17. two mules' burden of earth—with
which to make an altar (
18. goeth into the house of Rimmon—a Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol.
leaneth on my hand—that is, meaning
the service which Naaman rendered as the attendant of his sovereign.
Elisha's prophetic commission not extending to any but the conversion
of Israel from idolatry, he makes no remark, either approving or
disapproving, on the declared course of Naaman, but simply gives the
parting benediction (
20-25. I will run after him, and take somewhat of him—The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie—the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house—give a most unfavorable impression of Gehazi's character.
23. in two bags—People in the East, when travelling, have their money, in certain sums, put up in bags.
27. leper as white as snow—(See on
CHAPTER 6
1. the place where we dwell with thee—Margin, "sit before thee." The one points to a common residence—the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.
2. Let us go, we pray thee, unto Jordan—whose wooded banks would furnish plenty of timber.
5. it was borrowed—literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.
6. cut down a stick, and cast it in thither—Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.
the iron did swim—only by the miraculous exertion of Elisha's power.
8-12. the king of Syria warred against Israel—This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.
13. Dothan—or, "Dothaim," a little north
of Samaria (see on
15. his servant said unto him, Alas, my master! how shall we do?—When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.
17. Elisha prayed, and said, Lord, I pray thee,
open his eyes, that he may see—The invisible guard of angels
that encompass and defend us (
18. Smite this people, I pray thee, with
blindness—not a total and material blindness, for then they
could not have followed him, but a mental hallucination (see
19-23. This is not the way, neither is this the city—This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.
he led them to Samaria—When they were
arrived in the midst of the capital, their eyes, at Elisha's request,
were opened, and they then became aware of their defenseless condition,
for Jehoram had received private premonition of their arrival. The
king, so far from being allowed to slay the enemies who were thus
unconsciously put in his power, was recommended to entertain them with
liberal hospitality and then dismiss them to their own country. This
was humane advice; it was contrary to the usage of war to put war
captives to death in cold blood, even when taken by the point of the
sword, much more those whom the miraculous power and providence of God
had unexpectedly placed at his disposal. In such circumstances, kind
and hospitable treatment was every way more becoming in itself, and
would be productive of the best effects. It would redound to the credit
of the true religion, which inspired such an excellent spirit into its
professors; and it would not only prevent the future opposition of the
Syrians but make them stand in awe of a people who, they had seen, were
so remarkably protected by a prophet of the Lord. The latter clause of
24. Ben-hadad … besieged
Samaria—This was the predicted accomplishment of the result
of Ahab's foolish and misplaced kindness (
25. an ass's head was sold for fourscore pieces of silver—Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s.
the fourth part of a cab—A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.
dove's dung—is thought by Bochart to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by Linnæus, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.
26. as the king was passing—to look at the defenses, or to give some necessary orders for manning the walls.
29. we boiled my son, and did eat
him—(See on
30. had sackcloth within upon his flesh—The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.
32. But Elisha sat in his house, and the elders
sat with him—The latter clause of
CHAPTER 7
1. Hear ye the word of the Lord—This
prediction, though uttered first to the assembled elders, was intimated
to the king's messengers, who reported it to Jehoram (
To-morrow about this time shall a measure of fine flour be sold for a shekel, &c.—This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price.
in the gate of Samaria—Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.
2. a lord on whose hand the king leaned—When an Eastern king walks or stands abroad in the open air, he always supports himself on the arm of the highest courtier present.
if the Lord would make windows in
heaven—The scoffing infidelity of this remark, which was a
sneer against not the prophet only, but the God he served, was justly
and signally punished (see
3. there were four leprous men—The account of the sudden raising of the siege and the unexpected supply given to the famishing inhabitants of Samaria, is introduced by a narrative of the visit and discovery, by these poor creatures, of the extraordinary flight of the Syrians.
leprous men at the entering in of the
gate—living, perhaps, in some lazar house there (
5. they rose up in the twilight—that is,
the evening twilight (
the uttermost part of the camp of Syria—that is, the extremity nearest the city.
6, 7. the Lord had made the host of the Syrians to hear a noise of chariots—This illusion of the sense of hearing, whereby the besiegers imagined the tramp of two armies from opposite quarters, was a great miracle which God wrought directly for the deliverance of His people.
8-11. these lepers … did eat and drink—After they had appeased their hunger and secreted as many valuables as they could carry, their consciences smote them for concealing the discovery and they hastened to publish it in the city.
10. horses tied, and asses tied, and the tents as they were—The uniform arrangement of encampments in the East is to place the tents in the center, while the cattle are picketed all around, as an outer wall of defense; and hence the lepers describe the cattle as the first objects they saw.
12-15. the king … said unto his servants, I will now show you what the Syrians have done—Similar stratagems have been so often resorted to in the ancient and modern wars of the East that there is no wonder Jehoram's suspicions were awakened. But the scouts, whom he despatched, soon found unmistakable signs of the panic that had struck the enemy and led to a most precipitate flight.
17. the king appointed the lord on whose hand he leaned,—&c. The news spread like lightning through the city, and was followed, as was natural, by a popular rush to the Syrian camp. To keep order at the gate, the king ordered his minister to keep guard; but the impetuosity of the famishing people could not be resisted. The lord was trodden to death, and Elisha's prophecy in all respects accomplished.
CHAPTER 8
1. Then spake Elisha unto the woman—rather "had spoken." The repetition of Elisha's direction to the Shunammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chapters 5 and 6.
the Lord hath called for a famine—All
such calamities are chastisements inflicted by the hand of God; and
this famine was to be of double duration to that one which happened in
the time of Elijah (
2. she … sojourned in the land of the Philistines seven years—Their territory was recommended to her from its contiguity to her usual residence; and now that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less offensive to the king of Israel than going to sojourn in Judah.
3. she went forth to cry unto the king for her house and for her land—In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated by the crown. No statute in the law of Moses ordained that alienation. But the innovation seems to have been adopted in Israel.
4-6. the king talked with Gehazi—Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elisha, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunammite's son when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to afford her every facility in the recovery of her family possession out of the hands of the occupier.
7, 8. Elisha came to Damascus—He was
directed thither by the Spirit of God, in pursuance of the mission
formerly given to his master in Horeb (
9. forty camels' burden—The present, consisting of the rarest and most valuable produce of the land, would be liberal and magnificent. But it must not be supposed it was actually so large as to require forty camels to carry it. The Orientals are fond of display, and would, ostentatiously, lay upon forty beasts what might very easily have been borne by four.
Thy son Ben-hadad—so called from the
established usage of designating the prophet "father." This was the
same Syrian monarch who had formerly persecuted him (see
10. Go, say … Thou mayest certainly
recover—There was no contradiction in this message. This part
was properly the answer to Ben-hadad's inquiry [
11. he settled his countenance stedfastly until he
was ashamed—that is, Hazael. The steadfast, penetrating look
of the prophet seemed to have convinced Hazael that his secret designs
were known. The deep emotions of Elisha were justified by the horrible
atrocities which, too common in ancient warfare, that successful
usurper committed in Israel (
15. took a thick cloth, &c.—a coverlet. In the East, this article of bedding is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. It has been supposed by many doubtful that Hazael purposely murdered the king. But it is common for Eastern people to sleep with their faces covered with a mosquito net; and, in some cases of fever, they dampen the bedclothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favorable to his instant elevation to the throne.
16. Jehoram the son of Jehoshaphat … began
to reign—(See on
18. daughter of Ahab—Athaliah, through
whose influence Jehoram introduced the worship of Baal and many other
evils into the kingdom of Judah (see
24. Ahaziah his son reigned in his
stead—(See on
CHAPTER 9
1. Ramoth-gilead—a city of great
importance to the Hebrew people, east of Jordan, as a fortress of
defense against the Syrians. Jehoram had regained it (
Elisha … called one of the children of the
prophets—This errand referred to the last commission given to
Elijah in Horeb (
box of oil—(See
2. carry him to an inner chamber—both to ensure the safety of the messenger and to prevent all obstruction in the execution of the business.
3. I have anointed thee king over
Israel—This was only a part of the message; the full
announcement of which is given (
flee, and tarry not—for fear of being surprised and overtaken by the spies or servants of the court.
4-6. So the young man … went to
Ramoth-gilead—His ready undertaking of this delicate and
hazardous mission was an eminent proof of his piety and obedience. The
act of anointing being done through a commissioned prophet, was a
divine intimation of his investiture with the sovereign power. But it
was sometimes done long prior to the actual possession of the throne
(
10. in the portion of Jezreel—that is, that had formerly been the vineyard of Naboth.
11. Is all well? &c.—Jehu's
attendants knew that the stranger belonged to the order of the prophets
by his garb, gestures, and form of address; and soldiers such as they
very readily concluded such persons to be crackbrained, not only from
the sordid negligence of their personal appearance and their open
contempt of the world, but from the religious pursuits in which their
whole lives were spent, and the grotesque actions which they frequently
performed (compare
13. they hasted, and took every man his
garment—the upper cloak which they spread on the ground, as a
token of their homage to their distinguished commander (
top of the stairs—from the room where the prophet had privately anointed Jehu. That general returned to join his brother officers in the public apartment, who, immediately on learning his destined elevation, conducted him to the top of the stairs leading to the roof. This was the most conspicuous place of an Oriental structure that could be chosen, being at the very top of the gate building, and fully in view of the people and military in the open ground in front of the building [Kitto]. The popularity of Jehu with the army thus favored the designs of Providence in procuring his immediate and enthusiastic proclamation as king, and the top of the stairs was taken as a most convenient substitute for a throne.
14, 15. Joram had kept Ramoth-gilead—rather, "was keeping," guarding, or besieging it, with the greater part of the military force of Israel. The king's wounds had compelled his retirement from the scene of action, and so the troops were left in command of Jehu.
16. So Jehu rode in a chariot, and went to Jezreel—Full of ambitious designs, he immediately proceeded to cross the Jordan to execute his commission on the house of Ahab.
17-24. there stood a watchman on the tower of Jezreel—The Hebrew palaces, besides being situated on hills had usually towers attached to them, not only for the pleasure of a fine prospect, but as posts of useful observation. The ancient watchtower of Jezreel must have commanded a view of the whole region eastward, nearly down to the Jordan. Beth-shan stands on a rising ground about six or seven miles below it, in a narrow part of the plain; and when Jehu and his retinue reached that point between Gilboa and Beth-shan, they could be fully descried by the watchman on the tower. A report was made to Joram in his palace below. A messenger on horseback was quickly despatched down into the plain to meet the ambiguous host and to question the object of their approach. "Is it peace?" We may safely assume that this messenger would meet Jehu at the distance of three miles or more. On the report made of his being detained and turned into the rear of the still advancing troops, a second messenger was in like manner despatched, who would naturally meet Jehu at the distance of a mile or a mile and a half down on the plain. He also being turned into the rear, the watchman now distinctly perceived "the driving to be like the driving of Jehu, the son of Nimshi; for he driveth furiously." The alarmed monarch, awakened to a sense of his impending danger, quickly summoned his forces to meet the crisis. Accompanied by Ahaziah, king of Judah, the two sovereigns ascended their chariots to make a feeble resistance to the impetuous onset of Jehu, who quickly from the plain ascended the steep northern sides of the site on which Jezreel stood, and the conflicting parties met "in the portion of Naboth the Jezreelite," where Joram was quickly despatched by an arrow from the strong arm of Jehu. We were impressed with the obvious accuracy of the sacred historian; the localities and distances being such as seem naturally to be required by the incidents related, affording just time for the transactions to have occurred in the order in which they are recorded [Howe].
25. cast him in the portion of the field of Naboth
the Jezreelite, &c.—according to the doom pronounced by
divine authority on Ahab (
26. the blood of Naboth, and the blood of his
sons, saith the Lord—Although their death is not expressly
mentioned, it is plainly implied in the confiscation of his property
(see
27. Ahaziah—was grandnephew to King Joram, and great-grandson to King Ahab.
Ibleam—near Megiddo, in the tribe of
Issachar (
30. Jezebel painted her face—literally, "her eyes," according to a custom universal in the East among women, of staining the eyelids with a black powder made of pulverized antimony, or lead ore mixed with oil, and applied with a small brush on the border, so that by this dark ligament on the edge, the largeness as well as the luster of the eye itself was thought to be increased. Her object was, by her royal attire, not to captivate, but to overawe Jehu.
35. found no more of her than the skull, and the palms of her hands, &c.—The dog has a rooted aversion to prey on the human hands and feet.
36. This is the word of the Lord—(See
CHAPTER 10
1-4. Ahab had seventy sons in Samaria—As
it appears (
5. he that was over the house—the governor or chamberlain of the palace.
the bringers-up of the children—Anciently, and still also in many Eastern countries, the principal grandees were charged with the support and education of the royal princes. This involved a heavy expense which they were forced to bear, but for which they endeavored to find some compensation in the advantages of their connection with the court.
6. take ye the heads of the men, your master's sons—The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exemplified in the ancient and modern histories of the East.
8. Lay ye them in two heaps at the entering in of the gate, &c.—The exhibition of the heads of enemies is always considered a glorious trophy. Sometimes a pile of heads is erected at the gate of the palace; and a head of peculiarly striking appearance selected to grace the summit of the pyramid.
9-11. said to all the people, Ye be righteous, &c.—A great concourse was assembled to gaze on this novel and ghastly spectacle. The speech which Jehu addressed to the spectators was artfully framed to impress their minds with the idea that so wholesale a massacre was the result of the divine judgments denounced on the house of Ahab; and the effect of it was to prepare the public mind for hearing, without horror, of a similar revolting tragedy which was soon after perpetrated, namely, the extinction of all the influential friends and supporters of the dynasty of Ahab, including those of the royal house of Judah.
13, 14. We are the brethren of Ahaziah—that is, not full, but step-brothers, sons of Jehoram by various concubines. Ignorant of the revolution that had taken place, they were travelling to Samaria on a visit to their royal relatives of Israel, when they were seized and put to death, because of the apprehension that they might probably stimulate and strengthen the party that still remained faithful in their allegiance to Ahab's dynasty.
children of the queen—that is, of the queen mother, or regent, Jezebel.
15-18. Jehonadab the son of Rechab—(See
give me thine hand—not simply to aid him in getting up, but for a far more significant and important purpose—the giving, or rather joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, it is said, "he [Jehonadab] gave him [Jehu] his hand."
19. call unto me all the prophets of Baal—The votaries of Baal are here classified under the several titles of prophets, priests, and servants, or worshippers generally. They might be easily convened into one spacious temple, as their number had been greatly diminished both by the influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice in honor of Baal, and a summons to all his worshippers to join in its celebration, was a deep-laid plot, which he had resolved upon for their extinction, a measure in perfect harmony with the Mosaic law, and worthy of a constitutional king of Israel. It was done, however, not from religious, but purely political motives, because he believed that the existence and interests of the Baalites were inseparably bound up with the dynasty of Ahab and because he hoped that by their extermination he would secure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's concurrence must have been given in the belief of his being actuated solely by the highest principles of piety and zeal.
22. Bring forth vestments for all the worshippers of Baal—The priests of Baal were clad, probably, in robes of white byssus while they were engaged in the functions of their office, and these were kept under the care of an officer in a particular wardrobe of Baal's temple. This treacherous massacre, and the means taken to accomplish it, are paralleled by the slaughter of the Janissaries and other terrible tragedies in the modern history of the East.
29. Howbeit from the sins of Jeroboam … Jehu departed not from after them—Jehu had no intention of carrying his zeal for the Lord beyond a certain point, and as he considered it impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship of the calves.
CHAPTER 11
1. Athaliah—(See on
destroyed all the seed royal—all
connected with the royal family who might have urged a claim to the
throne, and who had escaped the murderous hands of Jehu (
2. Jehosheba—or Jehoshabeath (
daughter of King Joram—not by Athaliah, but by a secondary wife.
stole him from among the king's sons which were slain—either from among the corpses, he being considered dead, or out of the palace nursery.
hid him … in the bedchamber—for
the use of the priests, which was in some part of the temple (
4. the seventh year—namely, of the reign of Athaliah, and the rescue of Jehoash.
Jehoiada sent and fetched the rulers,
&c.—He could scarcely have obtained such a general
convocation except at the time, or on pretext, of a public and solemn
festival. Having revealed to them the secret of the young king's
preservation and entered into a covenant with them for the overthrow of
the tyrant, he then arranged with them the plan and time of carrying
their plot into execution (see on
13. Athaliah heard the noise of the guard and of the people—The profound secrecy with which the conspiracy had been conducted rendered the unusual acclamations of the vast assembled crowd the more startling and roused the suspicions of the tyrant.
she came … into the temple of the
Lord—that is, the courts, which she was permitted to enter by
Jehoiada's directions (
14. the king stood by a pillar—or on a
platform, erected for that purpose (see on
15. without the ranges—that is, fences, that the sacred place might not be stained with human blood.
17, 18. a covenant between the Lord and the king
and the people—The covenant with the Lord was a renewal of
the national covenant with Israel (
CHAPTER 12
2. Jehoash did that which was right in the sight of the Lord—so far as related to his outward actions and the policy of his government. But it is evident from the sequel of his history that the rectitude of his administration was owing more to the salutary influence of his preserver and tutor, Jehoiada, than to the honest and sincere dictates of his own mind.
3. But the high places were not taken away—The popular fondness for the private and disorderly rites performed in the groves and recesses of hills was so inveterate that even the most powerful monarchs had been unable to accomplish their suppression; no wonder that in the early reign of a young king, and after the gross irregularities that had been allowed during the maladministration of Athaliah, the difficulty of putting an end to the superstitions associated with "the high places" was greatly increased.
4. Jehoash said to the priests,
&c.—There is here given an account of the measures which the
young king took for repairing the temple by the levying of taxes: 1.
"The money of every one that passeth the account," namely, half a
shekel, as "an offering to the Lord" (
7-10. Why repair ye not the breaches of the house?—This mode of collection not proving so productive as was expected (the dilatoriness of the priests was the chief cause of the failure), a new arrangement was proposed. A chest was placed by the high priest at the entrance into the temple, into which the money given by the people for the repairs of the temple was to be put by the Levites who kept the door. The object of this chest was to make a separation between the money to be raised for the building from the other moneys destined for the general use of the priests, in the hope that the people would be more liberal in their contributions when it was known that their offerings would be devoted to the special purpose of making the necessary repairs. The duty of attending to this work was no longer to devolve on the priests, but to be undertaken by the king.
11, 12. they gave the money, being told, into the
hands of them that did the work—The king sent his secretary
along with an agent of the high priest to count the money in the chest
from time to time (
13-16. Howbeit there were not made …
bowls, &c.—When the repairs of the temple had been
completed, the surplus was appropriated to the purchase of the temple
furniture. The integrity of the overseers of the work being undoubted,
no account was exacted of the way in which they applied the money given
to them, while other moneys levied at the temple were left to the
disposal of the priests as the law directed (
17, 18. Then Hazael … fought against
Gath—(See on
20. his servants arose … and slew Joash in
the house of Millo—(See on
CHAPTER 13
1-3. Jehoahaz … reigned seventeen
years—Under his government, which pursued the policy of his
predecessors regarding the support of the calf-worship, Israel's
apostasy from the true God became greater and more confirmed than in
the time of his father Jehu. The national chastisement, when it came,
was consequently the more severe and the instruments employed by the
Lord in scourging the revolted nation were Hazael and his son and
general Ben-hadad, in resisting whose successive invasions the
Israelitish army was sadly reduced and weakened. In the extremity of
his distress, Jehoahaz besought the Lord, and was heard, not on his own
account (
4. he saw the oppression of Israel—that
is, commiserated the fallen condition of His chosen people. The divine
honor and the interests of true religion required that deliverance
should be granted them to check the triumph of the idolatrous enemy and
put an end to their blasphemous taunts that God had forsaken Israel
(
5. a saviour—This refers neither to some
patriotic defender nor some signal victory, but to the deliverance
obtained for Israel by the two successors of Jehoahaz, namely, Joash,
who regained all the cities which the Syrians had taken from his father
(
6. there remained the
grove—Asherah—the idol set up by Ahab (
7. made them like the dust in
threshing—Threshing in the East is performed in the open air
upon a level plot of ground, daubed over with a covering to prevent, as
much as possible, the earth, sand, or gravel from rising; a great
quantity of them all, notwithstanding this precaution, must unavoidably
be taken up with the grain; at the same time the straw is shattered to
pieces. Hence it is a most significant figure, frequently employed by
Orientals to describe a state of national suffering, little short of
extermination (
8. his might—This is particularly noticed in order to show that the grievous oppression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or imbecility of their king, but solely to the righteous and terrible judgment of God for their foul apostasy.
12, 13. his might wherewith he fought against
Amaziah—(See on
14-19. Elisha was fallen sick of his sickness whereof he died—Every man's death is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his prophetic predecessor, who did not die.
Joash the king of Israel came down unto him, and wept over his face—He visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable loss his death would occasion to the kingdom.
my father, my father! &c.—(See on
15-18. Take bow and arrows—Hostilities were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward—to that part of his kingdom which the Syrians had taken and which was east of Samaria—was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of the number of victories he was taken to gain; but his stopping at the third betrayed the weakness of his faith; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain. As he stopped so soon, his conquests would be incomplete.
20, 21. Elisha died—He had enjoyed a happier life than Elijah, as he possessed a milder character, and bore a less hard commission. His rough garment was honored even at the court.
coming in of the year—that is, the
spring, the usual season of beginning campaigns in ancient times.
Predatory bands from Moab generally made incursions at that time on the
lands of Israel. The bearers of a corpse, alarmed by the appearance of
one of these bands, hastily deposited, as they passed that way, their
load in Elisha's sepulchre, which might be easily done by removing the
stone at the mouth of the cave. According to the Jewish and Eastern
custom, his body, as well as that of the man who was miraculously
restored, was not laid in a coffin, but only swathed; so that the
bodies could be brought into contact, and the object of the miracle was
to stimulate the king's and people of Israel's faith in the still
unaccomplished predictions of Elisha respecting the war with the
Syrians. Accordingly the historian forthwith records the historical
fulfilment of the prediction (
CHAPTER 14
3-6. He did that which was right in the sight of
the Lord, yet not like David his father—The beginning of his
reign was excellent, for he acted the part of a constitutional king,
according to the law of God, yet not with perfect sincerity of heart
(compare
5. as soon as the kingdom was confirmed in his hand—It was an act of justice no less than of filial piety to avenge the murder of his father. But it is evident that the two assassins must have possessed considerable weight and influence, as the king was obliged to retain them in his service, and durst not, for fear of their friends and supporters, institute proceedings against them until his power had been fully consolidated.
6. But the children of the murderers he slew
not—This moderation, inspired by the Mosaic law (
7. He slew of Edom in the valley of salt ten
thousand—In the reign of Joram the Edomites had revolted (see
the valley of salt—that part of the Ghor which comprises the salt and sandy plain to the south of the Dead Sea.
Selah—literally, "the rock"; generally thought to be Petra.
Joktheel—that is, "given" or
"conquered by God." See the history of this conquest more fully
detailed (
8. Amaziah sent messengers to Jehoash, the son of
Jehoahaz, son of Jehu, king of Israel—This bold and haughty
challenge, which was most probably stimulated by a desire of
satisfaction for the outrages perpetrated by the discharged auxiliaries
of Israel (
9. Jehoash the king of Israel sent to
Amaziah—People in the East very often express their
sentiments in a parabolic form, especially when they intend to convey
unwelcome truths or a contemptuous sneer. This was the design of the
admonitory fable related by Joash in his reply. The thistle, a low
shrub, might be chosen to represent Amaziah, a petty prince; the cedar,
the powerful sovereign of Israel, and the wild beast that trampled down
the thistle the overwhelming army with which Israel could desolate
Judah. But, perhaps, without making so minute an application, the
parable may be explained generally, as describing in a striking manner
the effects of pride and ambition, towering far beyond their natural
sphere, and sure to fall with a sudden and ruinous crash. The moral of
the fable is contained in
11-14. But Amaziah would not hear—The
sarcastic tenor of this reply incited the king of Judah the more; for,
being in a state of judicial blindness and infatuation (
19, 20. they made a conspiracy against him in
Jerusalem—Amaziah's apostasy (
21. all the people of Judah took
Azariah—or Uzziah (
22. He built Elath—fortified that seaport. It had revolted with the rest of Edom, but was now recovered by Uzziah. His father, who did not complete the conquest of Edom, had left him that work to do.
23. Jeroboam, the son of Joash king of
Israel—This was Jeroboam II who, on regaining the lost
territory, raised the kingdom to great political power (
CHAPTER 15
1-7. In the twenty and seventh year of Jeroboam—It is thought that the throne of Judah continued vacant eleven or twelve years, between the death of Amaziah and the inauguration of his son Azariah. Being a child only four years old when his father was murdered, a regency was appointed during Azariah's minority.
began Azariah … to reign—The
character of his reign is described by the brief formula employed by
the inspired historian, in recording the religious policy of the later
kings. But his reign was a very active as well as eventful one, and is
fully related (
8-10. In the thirty and eighth year of Azariah
king of Judah did Zechariah the son of Jeroboam reign over
Israel—There was an interregnum from some unknown cause
between the reign of Jeroboam and the accession of his son, which
lasted, according to some, for ten or twelve years, according to
others, for twenty-two years, or more. This prince pursued the
religious policy of the calf-worship, and his reign was short, being
abruptly terminated by the hand of violence. In his fate was fulfilled
the prophecy addressed to Jehu (
13-17. Shallum … reigned a full month—He was opposed and slain by Menahem, who, according to Josephus, was commander of the forces, which, on the report of the king's murder, were besieging Tirzah, a town twelve miles east of Samaria, and formerly a seat of the kings of Israel. Raising the siege, he marched directly against the usurper, slew him, and reigned in his stead.
16. Menahem … smote
Tiphsah—Thapsacus, on the Euphrates, the border city of
Solomon's kingdom (
17. reigned ten years in Samaria—His government was conducted on the religious policy of his predecessors.
19. Pul the king of Assyria—This is the first Assyrian king after Nimrod who is mentioned in biblical history. His name has been recently identified with that of Phalluka on the monuments of Nineveh, and that of Menahem discovered also.
came against the land—Elsewhere it is
said "Ephraim [Israel] went to the Assyrian" [
a thousand talents of silver—Equal to
£262,200. This tribute, which Menahem raised by a tax on the
grandees of Israel, bribed Pul to return to his own country (see on
23. Pekahiah … son of Menahem began to reign—On comparing the date given with Azariah's reign, it seems that several months had intervened between the death of Menahem and the accession of Pekahiah, probably owing to a contest about the throne.
25. with Argob and Arieh, &c.—Many commentators view these as the captain's accomplices. But it is more probable that they were influential friends of the king, who were murdered along with him.
29. in the days of Pekah king of Israel came Tiglath-pileser—This monarch, who succeeded Pul on the throne of Assyria, is the only one of all the kings who does not give his genealogy, and is therefore supposed to have been an usurper. His annals have been discovered in the Nimroud mound, describing this expedition into Syria. The places taken are here mentioned as they occurred and were conquered in the progress of an invasion.
30. Hoshea the son of Elah made a conspiracy … and slew him—He did not, however, obtain possession of the kingdom till about nine or ten years after the perpetration of this crime [Hales].
in the twentieth year of
Jotham—Jotham's reign lasted only sixteen years, but the
meaning is that the reign of Hoshea began in the twentieth after the
beginning of Jotham's reign. The sacred historian, having not yet
introduced the name of Ahaz, reckoned the date by Jotham, whom he had
already mentioned (see
33. Five and twenty years was he when he began to
reign—that is, alone—for he had ruled as his father's
viceroy [
35. the higher gate of the house of the
Lord—not the temple itself, but one of its courts; probably
that which led into the palace (
37. the Lord began to send against Judah Rezin the
king of Syria, &c.—This is the first intimation of the
hostile feelings of the kings of Israel and Syria, to Judah, which led
them to form an alliance and make joint preparations for war. [See on
CHAPTER 16
1-4. Ahaz … did not that which was right in
the sight of the Lord—[See on
3. walked in the way of the kings of
Israel—This is descriptive of the early part of his reign,
when, like the kings of Israel, he patronized the symbolic worship of
God by images but he gradually went farther into gross idolatry (
made his son to pass through the
fire—(
5. Then Rezin king of Syria and Pekah son of
Remaliah king of Israel came up to Jerusalem—Notwithstanding
their great efforts and military preparations, they failed to take it
and, being disappointed, raised the siege and returned home (compare
6. Rezin … recovered Elath—which
Azariah had got into his possession (
the Syrians came to Elath, and dwelt there unto this day—The Septuagint version has "the Edomites," which the most judicious commentators and travellers [Robinson] prefer.
7-9. So Ahaz sent messengers to
Tiglath-pileser—In spite of the assurance given him by Isaiah
by two signs, the one immediate, the other remote (
10-16. And king Ahaz went to Damascus to meet
Tiglath-pileser—This was a visit of respect, and perhaps of
gratitude. During his stay in that heathen city, Ahaz saw an altar with
which he was greatly captivated. Forthwith a sketch of it was
transmitted to Jerusalem, with orders to Urijah the priest to get one
constructed according to the Damascus model, and let this new altar
supersede the old one in the temple. Urijah, with culpable
complaisance, acted according to his instructions (
17. cut off the borders of the bases, &c.—It is thought that he did this to use the elaborate sculpture in adorning his palace.
18. the covert for the Sabbath—the portico through which the priests entered the temple on the Sabbath.
the king's entry without—a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him.
CHAPTER 17
1. In the twelfth year of Ahaz king of Judah,
began Hoshea … to reign—The statement in
2. he did evil … but not as the kings of
Israel—Unlike his predecessors from the time of Jeroboam, he
neither established the rites of Baal, nor compelled the people to
adhere to the symbolic worship of the calves. [See on
3. Against him came up Shalmaneser—or
Shalman (
4. found conspiracy in Hoshea—After having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute. Shalmaneser, incensed at this rebellion, proclaimed war against Israel. This was in the sixth year of Hoshea's reign.
he had sent messengers to So, king of Egypt—the Sabaco of the classic historians, a famous Ethiopian who, for fifty years, occupied the Egyptian throne, and through whose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against [Hoshea], scoured the whole country of Israel, besieged the capital Samaria, and carried the principal inhabitants into captivity in his own land, having taken the king himself, and imprisoned him for life. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence.
6. carried Israel away—that is, the
remaining tribes (see on
and placed them, &c.—This passage Gesenius renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."
Halah—the same as Calah (
Chabor—is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.
Gozan—("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.
cities of the Medes—"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [Grant, Nestorians].
7. For so it was, that the children of Israel had sinned—There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.
24-28. the king of Assyria brought men from
Babylon, etc.—This was not Shalmaneser, but Esar-haddon
(
from Cuthah—the Chaldee form of Cush or Susiana, now Khusistan.
Ava—supposed to be Ahivaz, situated on the river Karuns, which empties into the head of the Persian Gulf.
Hamath—on the Orontes.
Sepharvaim—Siphara, a city on the Euphrates above Babylon.
placed them in the cities of Samaria,
&c.—It must not be supposed that the Israelites were
universally removed to a man. A remnant was left, chiefly however of
the poor and lower classes, with whom these foreign colonists mingled;
so that the prevailing character of society about Samaria was heathen,
not Israelite. For the Assyrian colonists became masters of the land;
and, forming partial intermarriages with the remnant Jews, the
inhabitants became a mongrel race, no longer a people of Ephraim (
29. Howbeit every nation made gods of their own—These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose Him to be the only God. Like other heathens, they combined His worship with that of their own gods; and as they formed a promiscuous society from different nations or provinces, a variety of idols was acknowledged among them.
30. Succoth-benoth—that is, the "tents"
or "booths of the daughters," similar to those in which the Babylonian
damsels celebrated impure rites (
Nergal—The Jewish writers say this
idol was in the form of a cock, and it is certain that a cock is often
associated with a priest on the Assyrian monuments [Layard]. But modern critics, looking to the
astrological character of Assyrian idolatry, generally consider Nergal
as the planet Mars, the god of war. The name of this idol formed part
of the appellation of two of the king of Babylon's princes (
Ashima—an idol under the form of an entirely bald he-goat.
31. Nibhaz—under that of a dog—that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river.
Tartak—According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn.
Adrammelech—supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule—others maintain in that of a peacock.
Anammelech—worshipped in the form of a hare; others say in that of a goat.
34. Unto this day—the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown.
CHAPTER 18
1, 2. Hezekiah … began to reign. Twenty and
five years old—According to this statement (compare
4. He removed the high places and brake the
images, &c.—The methods adopted by this good king for
extirpating idolatry, and accomplishing a thorough reformation in
religion, are fully detailed (
brake in pieces the brazen serpent—The
preservation of this remarkable relic of antiquity (
unto those days the children of Israel did burn
incense to it—It is not to be supposed that this
superstitious reverence had been paid to it ever since the time of
Moses, for such idolatry would not have been tolerated either by David
or by Solomon in the early part of his reign, by Asa or Jehoshaphat had
they been aware of such a folly. But the probability is, that the
introduction of this superstition does not date earlier than the time
when the family of Ahab, by their alliance with the throne of Judah,
exercised a pernicious influence in paving the way for all kinds of
idolatry. It is possible, however, as some think, that its origin may
have arisen out of a misapprehension of Moses' language (
5, 6. He trusted in the Lord God of
Israel—without invoking the aid or purchasing the succor of
foreign auxiliaries like Asa (
so that after him was none like him among all
the kings of Judah—Of course David and Solomon are excepted,
they having had the sovereignty of the whole country. In the petty
kingdom of Judah, Josiah alone had a similar testimony borne to him
(
7, 8. he rebelled against the king of
Assyria—that is, the yearly tribute his father had stipulated
to pay, he, with imprudent haste, withdrew. Pursuing the policy of a
truly theocratic sovereign, he was, through the divine blessing which
rested on his government, raised to a position of great public and
national strength. Shalmaneser had withdrawn from Palestine, being
engaged perhaps in a war with Tyre, or probably he was dead. Assuming,
consequently, that full independent sovereignty which God had settled
on the house of David, he both shook off the Assyrian yoke, and, by an
energetic movement against the Philistines, recovered from that people
the territory which they had taken from his father Ahaz (
13. Sennacherib—the son and successor of Shalmaneser.
all the fenced cities of Judah—not
absolutely all of them; for, besides the capital, some strong
fortresses held out against the invader (
14-16. Hezekiah … sent to Lachish, saying, … that which thou puttest on me will I bear—Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents of gold—£351,000—brought a temporary respite; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them.
17. king of Assyria sent Tartan—general
(
Rab-saris—chief of the eunuchs.
Rab-shakeh—chief cupbearer. These were the great officers employed in delivering Sennacherib's insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib. Probably they represent the very individuals sent on this embassy.
with a great host to Jerusalem—Engaged
in a campaign of three years in Egypt, Sennacherib was forced by the
king of Ethiopia to retreat, and discharging his rage against
Jerusalem, he sent an immense army to summon it to surrender. (See on
the conduit of the upper pool—the conduit which went from the reservoir of the Upper Gihon (Birket et Mamilla) to the lower pool, the Birket es Sultan.
the highway of the fuller's field—the public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell [Keil].
18. when they had called to the king—Hezekiah did not make a personal appearance, but commissioned his three principal ministers to meet the Assyrian deputies at a conference outside the city walls.
Eliakim—lately promoted to be master
of the royal household (
Shebna—removed for his pride and
presumption (
Joah … the recorder—that is, the keeper of the chronicles, an important office in Eastern countries.
19. Rab-shakeh said—The insolent tone he
assumed appears surprising. But this boasting [
27. that they may eat, &c.—This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced.
CHAPTER 19
1-3. when king Hezekiah heard it, he rent his clothes—The rending of his clothes was a mode of expressing horror at the daring blasphemy—the assumption of sackcloth a sign of his mental distress—his entrance into the temple to pray the refuge of a pious man in affliction—and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.
4. the living God—"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.
6. Isaiah said … Be not afraid—The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars—namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.
8. So Rab-shakeh … found the king of Assyria
warring against Libnah—Whether Lachish had fallen or not, is
not said. But Sennacherib had transferred his battering-rams against
the apparently neighboring fortress of Libnah (
9-13. when he heard say of Tirhakah …,
Behold, he is come out to fight against thee, &c.—This
was the "rumor" to which Isaiah referred [
14-19. Hezekiah received the letter … and went up into the house of the Lord—Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty—so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames—because their tutelary deities were no gods; and the object for which he supplicated the divine interposition—that all the kingdoms of the earth might know that the Lord was the only God—this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
20. Then Isaiah … sent—A
revelation having been made to Isaiah, the prophet announced to the
king that his prayer was heard. The prophetic message consisted of
three different portions:—First, Sennacherib is
apostrophized (
33. shall not come into this city—nor
approach near enough to shoot an arrow, not even from the most powerful
engine which throws missiles to the greatest distance, nor shall he
occupy any part of the ground before the city by a fence, a mantelet,
or covering for men employed in a siege, nor cast (raise) a bank
(mound) of earth, overtopping the city walls, whence he may see and
command the interior of the city. None of these, which were the
principal modes of attack followed in ancient military art, should
Sennacherib be permitted to adopt. Though the army under Rab-shakeh
marched towards Jerusalem and encamped at a little distance with a view
to blockade it, they delayed laying siege to it, probably waiting till
the king, having taken Lachish and Libnah, should bring up his
detachment, that with all the combined forces of Assyria they might
invest the capital. So determined was this invader to conquer Judah and
the neighboring countries (
35. in the morning … they were all dead
corpses—It was the miraculous interposition of the Almighty
that defended Jerusalem. As to the secondary agent employed in the
destruction of the Assyrian army, it is most probable that it was
effected by a hot south wind, the simoon, such as to this day often
envelops and destroys whole caravans. This conjecture is supported by
36. So Sennacherib king of Assyria … went
and returned—the same way as he came (
dwelt at Nineveh—This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.
37. as he was worshipping in the house of Nisroch—Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration.
his sons smote him with the sword—Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne.
CHAPTER 20
1. In those days was Hezekiah sick—As
his reign lasted twenty-nine years (
Set thine house in order—Isaiah, being
of the blood royal, might have access to the king's private house. But
since the prophet was commissioned to make this announcement, the
message must be considered as referring to matters of higher importance
than the settlement of the king's domestic and private affairs. It must
have related chiefly to the state of his kingdom, he having not as yet
any son (compare
for thou shall die, and not live—The disease was of a malignant character and would be mortal in its effects, unless the healing power of God should miraculously interpose.
2. he turned his face to the wall—not
like Ahab (
3. remember now how I have walked before thee,
&c.—The course of Hezekiah's thoughts was evidently directed
to the promise made to David and his successors on the throne (
4. afore Isaiah was gone out into the middle court—of the royal castle.
5. Thus saith … the God of David thy father—An immediate answer was given to his prayer, containing an assurance that the Lord was mindful of His promise to David and would accomplish it in Hezekiah's experience, both by the prolongation of his life, and his deliverance from the Assyrians.
on the third day—The perfect recovery
from a dangerous sickness, within so short a time, shows the miraculous
character of the cure (see his thanksgiving song,
8-11. Hezekiah said unto Isaiah, What will be the sign that the Lord shall heal me—His recovery in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication; and the sign he specified was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees it had gone down. Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadows on the steps indicated the hours and course of the sun. But it is more probable that it was a proper instrument, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz. It seems to have been of such magnitude, and so placed in the court, that Isaiah could point to it, and the king see it, from his chamber. The retrogression of the sun's shadow on the dial was miraculously accomplished by the omnipotent power of God; but the phenomenon was temporary, local, confined to the notice, and intended for the satisfaction, only of Hezekiah and his court.
12-19. Berodach-baladan—(
13, 14. the silver, and the gold—He paid
so much tribute to Sennacherib as exhausted his treasury (compare
19. Good is the word of the Lord which thou hast spoken—indicating a humble and pious resignation to the divine will. The concluding part of his reply was uttered after a pause and was probably an ejaculation to himself, expressing his thankfulness, that, though great afflictions should befall his descendants, the execution of the divine judgment was to be suspended during his own lifetime.
20. pool and a conduit—(See on
CHAPTER 21
1-3. Manasseh was twelve years old when he began
to reign—He must have been born three years after his
father's recovery; and his minority, spent under the influence of
guardians who were hostile to the religious principles and reforming
policy of his father, may account in part for the anti-theocratic
principles of his reign. The work of religious reformation which
Hezekiah had zealously carried on was but partially accomplished. There
was little appearance of its influence on the heart and manners of the
people at large. On the contrary, the true fear of God had vanished
from the mass of the people; corruption and vice increased, and were
openly practised (
5. the two courts of the house of the Lord—the court of the priests, and the large court of the people.
6. made his son pass through the
fire—(See on
observed times—from an observation of the clouds.
used enchantments—jugglery and spells.
dealt with familiar spirits—Septuagint, "ventriloquists," who pretended to ask counsel of a familiar spirit and gave the response received from him to others.
and wizards—wise or knowing ones, who pretended to reveal secrets, to recover things lost and hidden treasure, and to interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and were promised a happy issue.
7. And he set a graven image—The placing of the Asherah within the precincts of the temple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater.
8. Neither will I make the feet of Israel move
… out of the land which I gave their fathers—alluding
to the promise (
only if they will observe, &c.—This condition was expressed from the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites.
10-17. And the Lord spake by his servants the
prophets—These were Hosea, Joel, Nahum, Habakkuk, and Isaiah.
Their counsels, admonitions, and prophetic warnings, were put on record
in the national chronicles (
12. whosoever heareth of it, both his ears shall
tingle—a strong metaphorical form of announcing an
extraordinary and appalling event (see
13. the line of Samaria, and the plummet of the
house of Ahab—Captives doomed to destruction were sometimes
grouped together and marked off by means of a measuring-line and
plummet (
I will wipe Jerusalem, &c.—The same doom is denounced more strongly in a figure unmistakably significant.
14. I will forsake the remnant of mine inheritance—The people of Judah, who of all the chosen people alone remained. The consequence of the Lord's forsaking them would be their fall into the power of their enemies.
16. Moreover Manasseh shed innocent
blood—Not content with the patronage and the practice of
idolatrous abomination, he was a cruel persecutor of all who did not
conform. The land was deluged with the blood of good men; among whom it
is traditionally said Isaiah suffered a horrid death, by being sawn
asunder (see on
19-24. Amon was twenty and two years old when he began to reign—This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, he was massacred by some of his own domestics. The people slew the regicide conspirators and placed his son Josiah on the throne.
CHAPTER 22
1, 2. Josiah was eight years old when he began to reign—Happier than his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, who trained him in the principles and practice of piety; and so strongly had his young affections been enlisted on the side of true and undefiled religion, that he continued to adhere all his life, with undeviating perseverance, to the cause of God and righteousness.
3, 4. in the eighteenth year of king
Josiah—Previous to this period, he had commenced the work of
national reformation. The preliminary steps had been already taken; not
only the builders were employed, but money had been brought by all the
people and received by the Levites at the door, and various other
preparations had been made. But the course of this narrative turns on
one interesting incident which happened in the eighteenth year of
Josiah's reign, and hence that date is specified. In fact the whole
land was thoroughly purified from every object and all traces of
idolatry. The king now addressed himself to the repair and
embellishment of the temple and gave directions to Hilkiah the high
priest to take a general survey, in order to ascertain what was
necessary to be done (see on
8-11. Hilkiah said … I have found the book
of the law in the house of the Lord, &c.—that is, the law
of Moses, the Pentateuch. It was the temple copy which, had been laid
(
12-15. the king commanded … Go, inquire of the Lord for me, &c.—The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.
Ahikam—a friend of Jeremiah (
14. Achbor—or Abdon (
she dwelt … in the
college—rather, "in the Misnah," taking the original
word as a proper name, not a school or college, but a particular suburb
of Jerusalem. She was held in such veneration that Jewish writers say
she and Jehoiada the priest were the only persons not of the house of
David (
15-20. she said unto them, Thus saith the Lord God of Israel, Tell the man that sent you to me—On being consulted, she delivered an oracular response in which judgment was blended with mercy; for it announced the impending calamities that at no distant period were to overtake the city and its inhabitants. But at the same time the king was consoled with an assurance that this season of punishment and sorrow should not be during his lifetime, on account of the faith, penitence, and pious zeal for the divine glory and worship which, in his public capacity and with his royal influence, he had displayed.
CHAPTER 23
1-3. the king sent, and they gathered unto him all the elders—This pious and patriotic king, not content with the promise of his own security, felt, after Huldah's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the divine clemency and grace to the penitent, he convened the elders of the people, and placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people in animating their devotions and encouraging their return to the faith of their fathers.
2. he read in their ears—that is, "caused to be read."
3. all the people stood to the covenant—that is, they agreed to the proposals made; they assented to what was required of them.
4. the king commanded Hilkiah, &c.—that is, the high priest and other priests, for there was not a variety of official gradations in the temple.
all the vessels, &c.—the whole apparatus of idol-worship.
burned them without Jerusalem—The law
required them to be consigned to the flames (
in the fields of Kidron—most probably
that part of the valley of Kidron, where lies Jerusalem and the Mount
of Olives. It is a level, spacious basin, abounding at present with
plantations [Robinson]. The brook winds
along the east and south of the city, the channel of which is
throughout a large portion of the year almost or wholly dry, except
after heavy rains, when it suddenly swells and overflows. There were
emptied all the impurities of the temple (
5. put down the idolatrous
priests—Hebrew, chemarim, "scorched," that is,
Guebres, or fire-worshippers, distinguished by a girdle (
them also that burned incense unto Baal, to the sun, and to the moon, &c.—or Baal-shemesh, for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-worship, borrowed from the old Assyrians.
and—rather, "even to all the host of heaven."
6. brought out the grove—that is,
Asherah, the mystic tree, placed by Manasseh in the temple [
7. brake down the houses of the
sodomites—not solid houses, but tents, called elsewhere
[
8, 9. he brought all the priests out of the cities
of Judah, and defiled the high places, &c.—Many of the
Levitical order, finding in the reigns of Manasseh and Amon the
temple-worship abolished and the tithes and other offerings alienated,
had been betrayed into the folly of officiating on high places, and
presenting such sacrifices as were brought to them. These
irregularities, even though the object of that worship was the true
God, were prohibited in the law (
from Geba to to Beer-sheba—the most northern and the most southern places in Judah—meaning all parts of the kingdom.
the high places … which were in the
entering in of the gate of Joshua—The governor's house and
gate were on the left of the city gate, and close by the entrance of
that civic mansion house were public altars, dedicated, it might be, to
the true God, but contrary to His own ordinance of worship (
10. Topheth—so called from Toph—a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.
11. took away the horses that the kings of Judah had given to the sun—Among the people who anciently worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and worship the sun at his appearing above the horizon.
12. the altars that were on the top of the upper
chamber of Ahaz—Altars were reared on the flat roofs of
houses, where the worshippers of "the host of heaven" burnt incense
(
13, 14. the high places … which Solomon
… had builded—(See on
the right hand of the mount of corruption—The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of which the central one is the Mount of Corruption, so called from the idol temples built there, and of course the hill on the right hand denotes the southernmost peak. Josiah is said not to have destroyed, but only defiled, "the high places on the hill of corruption." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon but, as the superstitious people continued to regard the spot as consecrated ground, Josiah defiled it.
14. filled their places with the bones of men—Every monument of idolatry in his dominion he in like manner destroyed, and the places where they stood he defiled by strewing them with dead men's bones. The presence of a dead carcass rendered both persons and places unclean in the eyes both of Jews and heathens.
15-20. Moreover the altar that was at Beth-el, &c.—Not satisfied with the removal of every vestige of idolatry from his own dominion, this zealous iconoclast made a tour of inspection through the cities of Samaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at idolatry by ransacking the sepulchers of idolatrous priests, and strewing the burnt ashes of their bones upon the altars before he demolished them.
16. according to the word of the Lord which the
man of God proclaimed, &c.—In carrying on these
proceedings, Josiah was prompted by his own intense hatred of idolatry.
But it is remarkable that this act was predicted three hundred
twenty-six years before his birth, and his name also was expressly
mentioned, as well as the very place where it should be done (
17. What title is that that I see?—The king's attention probably, had been arrested by a tombstone more conspicuous than the rest around it, bearing on an inscription the name of him that lay beneath; and this prompted his curiosity to make the inquiry.
the men of the city—not the Assyrian colonists—for they could know nothing about the ancient transactions of the place—but some of the old people who had been allowed to remain, and perhaps the tomb itself might not then have been discoverable, through the effects of time and neglect, had not some "Old Mortality" garnished the sepulcher of the righteous.
21-23. the king commanded all the people, saying,
Keep the passover unto the Lord your God, &c.—It was
observed with great solemnity and was attended not only by his own
subjects, but by the remnant people from Israel (see on
26. Notwithstanding, the Lord turned not from the
fierceness of his wrath,—&c. The national reformation
which Josiah carried on was acquiesced in by the people from submission
to the royal will; but they entertained a secret and strong hankering
after the suppressed idolatries. Though outwardly purified, their
hearts were not right towards God, as appears from many passages of the
prophetic writings; their thorough reform was hopeless; and God, who
saw no sign of genuine repentance, allowed His decree (
29. In his days Pharaoh-nechoh—(See
CHAPTER 24
1, 2. Nebuchadnezzar—the son of
Nabopolassar, the founder of the Chaldee monarchy. This invasion took
place in the fourth year of Jehoiakim's, and the first of
Nebuchadnezzar's reign (
4. the Lord would not pardon—(see on
6. Jehoiakim slept with his fathers—This
phraseology can mean nothing more than that he died; for he was not
buried with his royal ancestors; and whether he fell in battle, or his
body was subjected to posthumous insults, he was, according to the
prediction (
Jehoiachin his son reigned in his
stead—The very brief reign of this prince, which lasted only
three months, during which he was a humble vassal of the Assyrians, is
scarcely deserving to be taken into account, and therefore is in no way
contradictory to the prophetic menace denounced against his father
(
7. the king of Egypt—that is, Pharaoh-nechoh.
8. Jehoiachin—that is, "God-appointed,"
contracted into Jeconiah and Coniah (
eighteen years old when he began to
reign—At the age of eight his father took him into
partnership in the government (
9. he did that which was evil in the sight of the
Lord—Untaught by experience, and deaf to the prophetic
warnings, he pursued the evil courses which had brought so many
disasters upon the royal family as well as the people of Judah. This
bad character is figuratively but strongly depicted (
10-13. At that time—within three months
after his accession to the throne. It was the spring of the year (
13-16. as the Lord had said—(compare
17-19. the king of Babylon made Mattaniah, his
father's brother, king in his stead—Adhering to his former
policy of maintaining a show of monarchy, Nebuchadnezzar appointed the
third and youngest son of Josiah (
Zedekiah—that is, "The righteous of God." This being a purely Hebrew name, it seems that he allowed the puppet king to choose his own name, which was confirmed. His heart towards God was the same as that of Jehoiakim, impenitent and heedless of God's word.
20. through the anger of the Lord … he cast them out from his presence—that is, in the course of God's righteous providence, his policy as king would prove ruinous to his country.
Zedekiah rebelled against the king of
Babylon—instigated by ambassadors from the neighboring states
who came to congratulate him on his ascension to the throne (compare
CHAPTER 25
1. Nebuchadnezzar … came … against
Jerusalem—Incensed by the revolt of Zedekiah, the Assyrian
despot determined to put an end to the perfidious and inconstant
monarchy of Judea. This chapter narrates his third and last invasion,
which he conducted in person at the head of an immense army, levied out
of all the tributary nations under his sway. Having overrun the
northern parts of the country and taken almost all the fenced cities
(
pitched against it, and … built forts—rather, perhaps, drew lines of circumvallation, with a ditch to prevent any going out of the city. On this rampart were erected his military engines for throwing missiles into the city.
3. on the ninth day of the fourth month the famine
prevailed—In consequence of the close and protracted
blockade, the inhabitants were reduced to dreadful extremities; and
under the maddening influence of hunger, the most inhuman atrocities
were perpetrated (
4. the city was broken up—that is, a
breach was effected, as we are elsewhere informed, in a part of the
wall belonging to the lower city (
the men of war fled by night by the way of the
gate between two walls, which is by the king's garden—The
king's garden was (
the king went … toward the plain—that is, the Ghor, or valley of Jordan, estimated at five hours' distance from Jerusalem. The plain near Jericho is about eleven or twelve miles broad.
6, 7. they took the king, and brought him …
to Riblah—Nebuchadnezzar, having gone from the siege to
oppose the auxiliary forces of Pharaoh-hophra, left his generals to
carry on the blockade, he himself not returning to the scene of action,
but taking up his station at Riblah in the land of Hamath (
they gave judgment upon him—They, that
is, the council (
8-18. on the seventh day of the month … came
Nebuzar-adan—(compare
18. the three keepers of the door—not
mere porters, but officers of high trust among the Levites (
19. five men of them that were in the king's
presence—that is, who belonged to the royal retinue. It is
probable that there were five at first, and that other two were found
afterwards (
22-26. Nebuchadnezzar … made Gedaliah
… ruler—The people permitted to remain were, besides
the king's daughters, a few court attendants and others (
25. Ishmael … of the seed royal, came, and
ten men with him, and smote Gedaliah—He had found refuge with
Baalis, king of the Ammonites, and he returned with a bad design, being
either instigated by envy of a governor not descended from the house of
David, or bribed by Baalis to murder Gedaliah. The generous governor,
though apprised of his intentions, refused to credit the report, much
less to sanction the proposal made by an attached friend to cut off
Ishmael. The consequence was, that he was murdered by this same
Ishmael, when entertaining him in his own house (
26. and all the people … came to
Egypt—In spite of Jeremiah's dissuasions (
27. seven and thirtieth year of the captivity of Jehoiachin—corresponding with the year of Nebuchadnezzar's death, and his son Evil-merodach's ascension to the throne.
Evil-merodach … did lift up the head of
Jehoiachin … and spake kindly—gave him liberty upon
parole. This kindly feeling is said to have originated in a familiar
acquaintance formed in prison, in which Evil-merodach had lain till his
father's death, on account of some malversation while acting as regent
during Nebuchadnezzar's seven years' illness (
29. Jehoiachin … did eat … continually before him—According to an ancient usage in Eastern courts, had a seat at the royal table on great days, and had a stated provision granted him for the maintenance of his exiled court.
THE
FIRST BOOK OF THE CHRONICLES.
Commentary by Robert Jamieson
CHAPTER 1
1. Adam, &c.—"Begat" must be understood. Only that one member of the family is mentioned, who came in the direct order of succession.
4-23. Noah, Shem, Ham, and Japheth—The
three sons of this patriarch are enumerated, partly because they were
the founders of the new world, and partly because the fulfilment of
Noah's prophecy (
12. Casluhim (of whom came the Philistines), and Caphtorim—a better rendering is, "and Casluhim, of whom came the Philistim and Caphtorim." They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably. The Caphtorim are described as inhabiting Azzah, or Gaza, the seat of the Philistines.
14-17. the Jebusite, &c.—At
17. Uz, and Hul, and Gether, and
Meshech—or, "Mash"; these were the children of Aram, and
grandsons of Shem (
18. Arphaxad begat Shelah—Cainan, the
father's name, is omitted here. (See
19. Peleg—(See on
22. Ebal—or, "Obal" (
24-27. Shem, &c.—This comprises a list of ten, inclusive of Abraham.
29. These are their generations—the heads of his twelve tribes. The great northern desert of Arabia, including the entire neck, was colonized by these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bearing the names of those patriarchs, that is, names corresponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute identification [Forster].
Nebaioth—gave rise to the Nabathæans of the classic, and the Beni Nabat of Oriental writers.
Kedar—the Arab tribe, El Khedeyre, on the coast of Hedgar.
Abdeel—Abdilla, the name of a tribe in Yemen.
30. Dumah—Dumah and Tema, the great Arab tribes of Beni Teman. Thus this writer [Historical Geography of Arabia] traces the names of all the heads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day.
32. sons of Keturah—These became
founders of nomadic tribes in the north of Arabia and Syria, as Midian
of the Midianites (
and Shuah—from whom Bildad sprang
(
36. sons of Eliphaz—the tribe Adites, in
the center country of the Saracens, so called from his mother, Adah
(
Teman—gave rise to the land of Teman, near the head of the Red Sea.
Omar—the tribe Beni-Amma, settled at the northern point of Djebel Shera (Mount Seir).
Zephi—the tribe Dzaf.
Gatam—Katam, inhabited by the tribe Al Saruat, or "people of Sarah."
Kenaz—the tribe Aenezes, a tribe whose settlement lies in the neighborhood of Syria.
Amalek—the Beni Malak of Zohran, and the Beni Maledj of the Shat el Arab.
37. Reuel—a powerful branch of the great Aeneze tribe, the Rowalla Arabs.
Shammah—the great tribe Beni Shammar.
In the same way, the names of the other kings and dukes are traced in
the modern tribes of Arabia. But it is unnecessary to mention any more
of these obscure nomads, except to notice that Jobab (
CHAPTER 2
3. The sons of Judah—His descendants are
enumerated first, because the right and privileges of the primogeniture
had been transferred to him (
6. Zimri, and Ethan, and Heman, and Calcol, and
Dara—These five are here stated to be the sons of Zerah, that
is, of Ezra, whence they were called Ezrahites (
7. the sons of Carmi—He was the son of
Zimri, or Zabdi, as he is called (
Achar—or Achan (
15. David the seventh—As it appears
(
17. Jether the Ishmaelite—(compare
18. Caleb the son of Hezron—The notices
concerning this person appear confused in our version. In
begat children of Azubah his wife, and of
Jerioth—The former was his spouse, while Jerioth seems to
have been a secondary wife, and the mother of the children whose names
are here given. On the death of his principal wife, he married Ephrath,
and by her had Hur [
21. Hezron … daughter of Machir the father
of Gilead—that is, chief of that town, which with the lands
adjacent was no doubt the property of Machir, who was so desirous of a
male heir. He was grandson of Joseph. The wife of Machir was of the
tribe of Manasseh (
22. Jair, who had three and twenty cities in the
land of Gilead—As the son of Segub and the grandson of
Hezron, he was of the tribe of Judah; but from his maternal descent he
is called (
23. he took—rather "he had taken." This statement is accounting for his acquisition of so large a territory; he got it by right of conquest from the former possessors.
Kenath—This place, along with its
group of surrounding villages, was gained by Nobah, one of Jair's
officers sent by him to capture it (
All these belonged to the sons of Machir—In their number Jair is included as having completely identified himself by his marriage and residence in Gilead with the tribe of Manasseh.
24. Caleb-ephratah—so called from
uniting the names of husband and wife (
Ashur, the father of Tekoa—(
34. Sheshan had no sons, but
daughters—either he had no sons alive at his death, or his
family consisted wholly of daughters, of whom Ahlai (
35. Sheshan gave his daughter to Jarha his servant to wife—The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the law of Moses [Michaelis]. But this is not a well-founded objection, as the history of the Jews furnishes not a few examples of foreign proselytes in the same manner obtaining an inheritance in Israel; and doubtless Jarha had previously embraced the Jewish faith in place of the grovelling idolatries of his native Egypt. In such a case, therefore, there could be no legal difficulty. Being a foreign slave, he had no inheritance in a different tribe to injure by this connection; while his marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becoming heir of the family property.
42. the sons of Caleb—(compare
55. the families of the scribes—either civil or ecclesiastical officers of the Kenite origin, who are here classed with the tribe of Judah, not as being descended from it, but as dwelling within its territory, and in a measure incorporated with its people.
Jabez—a place in Judah (
Kenites that came of Hemath—who
settled in Judah, and were thus distinguished from another division of
the Kenite clan which dwelt in Manasseh (
CHAPTER 3
1-3. Now these were the sons of David, which were
born unto him in Hebron—It is of consequence for the proper
understanding of events in the domestic history of David, to bear in
mind the place and time of his sons' birth. The oldest son, born
after his father's accession to the sovereign authority,
is according to Eastern notions, the proper heir to the throne. And
hence the natural aspirations of ambition in Ammon, who was long
unaware of the alienation of the crown, and could not be easily
reconciled to the claims of a younger brother being placed above his
own (see on
3. Eglah his wife—supposed to be another
name of Michal, who, though she had no son after her mockery of David
for dancing before the ark [
5. four, of Bath-shua the daughter of
Ammiel—or, "Bath-sheba" (
6. Elishama and Eliphelet—Two sons of
the same name are twice mentioned (
8. nine—The number of David's sons born
after his removal to Jerusalem, was eleven (
10. Solomon's son was Rehoboam, &c.—David's line is here drawn down to the captivity, through a succession of good and bad, but still influential and celebrated, monarchs. It has rarely happened that a crown has been transmitted from father to son, in lineal descent, for seventeen reigns. But this was the promised reward of David's piety. There is, indeed, observable some vacillation towards the close of this period—the crown passing from one brother to another, an even from uncle to nephew—a sure sign of disorderly times and a disjointed government.
15. Zedekiah—called the son of Josiah
(compare
Shallum—No king of this name is
mentioned in the history of Josiah's sons (
17. the sons of Jeconiah; Assir—rather,
"Jeconiah the prisoner," or "captive." This record of his condition was
added to show that Salathiel was born during the captivity in Babylon
(compare
18. Malchiram also—As far as Jeconiah,
everything is plain; but there is reason to suspect that the text in
the subsequent verses has been dislocated and disarranged. The object
of the sacred historian is to trace the royal line through Zerubbabel;
yet, according to the present reading, the genealogical stem cannot be
drawn from Jeconiah downwards. The following arrangement of the text is
given as removing all difficulties [Davidson, Hermeneutics]:—
CHAPTER 4
1. the sons of Judah—that is, "the
descendants," for with the exception of Pharez, none of those here
mentioned were his immediate sons. Indeed, the others are mentioned
solely to introduce the name of Shobal, whose genealogy the historian
intended to trace (
9, 10. Jabez—was, as many think, the son
of Coz, or Kenaz, and is here eulogized for his sincere and fervent
piety, as well, perhaps, as for some public and patriotic works which
he performed. The Jewish writers affirm that he was an eminent doctor
in the law, whose reputation drew so many scribes around him that a
town was called by his name (
10. God granted him that which he requested—Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and God, in this instance, proved that He was not only the hearer, but the answerer of prayer.
13. the sons of Kenaz—the grandfather of
Caleb, who from that relationship is called a Kenezite (
14. Joab, the father of the valley of
Carashim—literally, "the father of the inhabitants of the
valley"—"the valley of craftsmen," as the word denotes. They
dwelt together, according to a custom which, independently of any law,
extensively prevails in Eastern countries for persons of the same trade
to inhabit the same street or the same quarter, and to follow the same
occupation from father to son, through many generations. Their
occupation was probably that of carpenters, and the valley where they
lived seems to have been in the neighborhood of Jerusalem (
17, 18. she bare Miriam—It is difficult, as the verses stand at present, to see who is meant. The following readjustment of the text clears away the obscurity: "These are the sons of Bithiah the daughter of Pharaoh, which Mered took, and she bare Miriam, and his wife Jehudijah bare Jezreel," &c.
18. Jehudijah—"the Jewess," to distinguish her from his other wife, who was an Egyptian. This passage records a very interesting fact—the marriage of an Egyptian princess to a descendant of Caleb. The marriage must have taken place in the wilderness. The barriers of a different national language and national religion kept the Hebrews separate from the Egyptians; but they did not wholly prevent intimacies, and even occasional intermarriages between private individuals of the two nations. Before such unions, however, could be sanctioned, the Egyptian party must have renounced idolatry, and this daughter of Pharaoh, as appears from her name, had become a convert to the worship of the God of Israel.
21. Laadah … the father … of the house of them that wrought fine linen—Here, again, is another incidental evidence that in very early times certain trades were followed by particular families among the Hebrews, apparently in hereditary succession. Their knowledge of the art of linen manufacture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day, it was optional, though common.
22, 23. had the dominion in Moab, and
Jashubi-lehem—"And these are ancient things" seems a strange
rendering of a proper name; and, besides, it conveys a meaning that has
no bearing on the record. The following improved translation has been
suggested: "Sojourned in Moab, but returned to Beth-lehem and
Adaberim-athekim. These and the inhabitants of Netaim and Gedera were
potters employed by the king in his own work." Gedera or Gederoth, and
Netaim, belonged to the tribe of Judah, and lay on the southeast border
of the Philistines' territory (
24. The sons of Simeon—They are classed
along with those of Judah, as their possession was partly taken out of
the extensive territory of the latter (
27. his brethren had not many
children—(see
31-43. These were their cities unto the reign of
David—In consequence of the sloth or cowardice of the
Simeonites, some of the cities within their allotted territory were
only nominally theirs. They were never taken from the Philistines until
David's time, when, the Simeonites having forfeited all claim to them,
he assigned them to his own tribe of Judah (
38, 39. increased greatly, and they went to the entrance of Gedor—Simeon having only a part of the land of Judah, they were forced to seek accommodation elsewhere; but their establishment in the new and fertile pastures of Gederah was soon broken up; for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir.
CHAPTER 5
1. Now the sons of Reuben—In proceeding
to give this genealogy, the sacred historian states, in a parenthesis
(
9. Eastward he inhabited unto the entering in of
the wilderness from the river Euphrates—The settlement was on
the east of Jordan, and the history of this tribe, which never took any
part in the public affairs or movements of the nation, is comprised in
"the multiplication of their cattle in the land of Gilead," in their
wars with the Bedouin sons of Hagar, and in the simple labors of
pastoral life. They had the right of pasture over an extensive mountain
range—the great wilderness of Kedemoth (
11-15. the children of Gad dwelt over against
them—The genealogy of the Gadites and the half-tribe of
Manasseh (
16. Sharon—The term "Sharon" was applied as descriptive of any place of extraordinary beauty and productiveness. There were three places in Palestine so called. This Sharon lay east of the Jordan.
upon their borders—that is, of Gilead and Bashan: Gilead proper, or at least the largest part, belonged to the Reubenites; and Bashan, the greatest portion of it, belonged to the Manassites. The Gadites occupied an intermediate settlement on the land which lay upon their borders.
17. All these were reckoned … in the days of Jotham—His long reign and freedom from foreign wars as well as intestine troubles were favorable for taking a census of the people.
and in the days of Jeroboam—the second of that name.
18-22. Hagarites—or, "Hagarenes,"
originally synonymous with "Ishmaelites," but afterwards applied to a
particular tribe of the Arabs (compare
Jetur—His descendants were called Itureans, and the country Auranitis, from Hauran, its chief city. These, who were skilled in archery, were invaded in the time of Joshua by a confederate army of the tribes of Reuben, Gad, and half Manasseh, who, probably incensed by the frequent raids of those marauding neighbors, took reprisals in men and cattle, dispossessed almost all of the original inhabitants, and colonized the district themselves. Divine Providence favoured, in a remarkable manner, the Hebrew army in this just war.
26. the God of Israel stirred up the spirit of
Pul—the Phalluka of the Ninevite monuments (see on
and the spirit of Tilgath-pilneser—the
son of the former. By them the trans-jordanic tribes, including the
other half of Manasseh, settled in Galilee, were removed to Upper
Media. This was the first captivity (
CHAPTER 6
5. Uzzi—It is supposed that, in his days, the high priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, in which it continued for several generations.
10. he it is that executed the priest's office in
the temple that Solomon built in Jerusalem—It is doubtful
whether the person in favor of whom this testimony is borne be Johanan
or Azariah. If the former, he is the same as Jehoiada, who rendered
important public services (
in the temple that Solomon built in Jerusalem—described in this particular manner to distinguish it from the second temple, which was in existence at the time when this history was written.
14. Azariah begat Seraiah—He filled the
supreme pontifical office at the destruction of Jerusalem, and, along
with his deputy and others, he was executed by Nebuchadnezzar's orders
at Riblah (
16-48. The sons of Levi; Gershom,
&c.—This repetition (see
20. Zimmah his son—his grandson (
24. Uriel—or Zephaniah (
27. Elkanah—the father of the prophet
Samuel (
28. the sons of Samuel—The sons of
Samuel are here named Vashni and Abiah. The first-born is called Joel
(
32. before the dwelling-place,
&c.—that is, in the tent which David had erected for
receiving the ark after it was removed from the house of Obed-edom
[
they waited on their office according to their order—which David, doubtless by the direction of the Holy Spirit, had instituted for the better regulation of divine worship.
33. Shemuel—that is, Samuel. This is the exact representation of the Hebrew name.
39. his brother Asaph—They were brothers naturally, both being descended from Levi, as well as officially, both being of the Levitical order.
42. Ethan—or Jeduthun (
48. Their brethren also the Levites were appointed unto all manner of service—Those of them who were endowed with musical tastes and talents were employed in various other departments of the temple service.
49. But Aaron and his sons offered, &c.—The office and duties of the high priests having been already described, the names of those who successively filled that important office are recorded.
60. thirteen cities—No more than eleven
are named here; but two additional ones are mentioned (
61. unto the sons of Kohath, which were left—that is, in addition to the priests belonging to the same family and tribe of Levi.
by lot, ten cities—(
62. to the sons of Gershom—Supply "the children of Israel gave."
67-81. they gave unto them of the cities of
refuge—The names of the cities given here are considerably
different from those applied to them (
CHAPTER 7
1. Jashub—or Job (
2. whose number was in the days of David two and
twenty thousand and six hundred—Although a census was taken
in the reign of David by order of that monarch, it is not certain that
the sacred historian had it in mind, since we find here the tribe of
Benjamin enumerated [
3. five: all of them chief men—Four only are mentioned; so that as they are stated to be five, in this number the father, Izrahiah, must be considered as included; otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe.
5. fourscore and seven
thousand—exclusive of the 58,600 men which the Tola branch
had produced (
6. The sons of Benjamin—Ten are named in
Jediael—Or Asbel (
7. the sons of Bela—Each of them was
chief or leader of the family to which he belonged. In an earlier
period seven great families of Benjamin are mentioned (
12. Shuppim also, and Huppim—They are
called Muppim and Huppim (
and Hushim, the sons—"son."
of Aher—"Aher" signifies "another,"
and some eminent critics, taking "Aher" as a common noun, render the
passage thus, "and Hushim, another son." Shuppim, Muppim, and Hushim
are plural words, and therefore denote not individuals, but the heads
of their respective families; and as they were not comprised in the
above enumeration (
13. Shallum—or Shillem (
sons of Bilhah—As Dan and Naphtali
were her sons, Hushim, as well as these enumerated in
14, 15. The sons of Manasseh—or
descendants; for Ashriel was a grandson, and Zelophehad was a
generation farther removed in descent (
21. whom the men of Gath … slew,
&c.—This interesting little episode gives us a glimpse of the
state of Hebrew society in Egypt; for the occurrence narrated seems to
have taken place before the Israelites left that country. The patriarch
Ephraim was then alive, though he must have arrived at a very advanced
age; and the Hebrew people, at all events those of them who were his
descendants, still retained their pastoral character. It was in perfect
consistency with the ideas and habits of Oriental shepherds that they
should have made a raid on the neighboring tribe of the Philistines for
the purpose of plundering their flocks. For nothing is more common
among them than hostile incursions on the inhabitants of towns, or on
other nomad tribes with whom they have no league of amity. But a
different view of the incident is brought out, if, instead of
"because," we render the Hebrew particle "when" they came down to take
their cattle, for the tenor of the context leads rather to the
conclusion that "the men of Gath" were the aggressors, who, making a
sudden foray on the Ephraimite flocks, killed the shepherds including
several of the sons of Ephraim. The calamity spread a deep gloom around
the tent of their aged father, and was the occasion of his receiving
visits of condolence from his distant relatives, according to the
custom of the East, which is remarkably exemplified in the history of
Job (
CHAPTER 8
1. Now Benjamin begat, &c.—This
chapter contains some supplementary particulars in addition to what has
been already said regarding the tribe of Benjamin (see on
6. these are the sons of Ehud—most
probably the judge of Israel (
8. Shaharaim begat children in the country of
Moab—He had probably been driven to take refuge in that
foreign land on the same calamitous occasion that forced Elimelech to
emigrate thither (
28. These dwelt in Jerusalem—The
ordinary and stated inhabitants of Jerusalem were Judahites,
Benjamites, and Levites. But at the time referred to here, the chiefs
or heads of the principal families who are enumerated (
33. Ner begat Kish—The father of Ner,
though not mentioned here, is stated (
Abinadab—the same as Ishui (
Esh-baal—that is, Ish-bosheth.
34. Merib-baal—that is, Mephibosheth.
36. Jehoadah—or, Jara (
40. mighty men of valour, archers—(see
on
CHAPTER 9
1. all Israel were reckoned by
genealogies—From the beginning of the Hebrew nation, public
records were kept, containing a registration of the name of every
individual, as well as the tribe and family to which he belonged. "The
book of the kings of Israel and Judah" does not refer to the two
canonical books that are known in Scripture by that name, but to
authenticated copies of those registers, placed under the official care
of the sovereigns; and as a great number of the Israelites (
2. the first inhabitants that dwelt in their
possessions—This chapter relates wholly to the first returned
exiles. Almost all the names recur in Nehemiah (
18. the king's gate—The king had a gate
from his palace into the temple (
CHAPTER 10
1. Now the Philistines fought against
Israel—The details of this chapter have no relation to the
preceding genealogies and seem to be inserted solely to introduce the
narrative of David's elevation to the throne of the whole kingdom. The
parallel between the books of Samuel and Chronicles commences with this
chapter, which relates the issue of the fatal battle of Gilboa almost
in the very same words as
3. the battle went sore against Saul; and the archers hit him, and he was wounded—The Hebrew words may be thus rendered: "The archers found (attacked) him, and he feared the archers." He was not wounded, at least not dangerously, when he resolved on committing suicide. The deed was the effect of sudden terror and overwhelming depression of spirits [Calmet].
4. his armour-bearer would not; for he was sore afraid—He was, of course, placed in the same perilous condition as Saul. But it is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such a catastrophe would give to the national feelings and interests.
6. Saul died, and his three sons, and all his house—his sons and courtiers who were there engaged in the battle. But it appears that Ish-bosheth and Mephibosheth were kept at Gibeah on account of their youth.
10. put his armour in the house of their gods—It was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple.
fastened his head in the temple of
Dagon—while the trunk or headless corpse was affixed to the
wall of Beth-shan (
13. Saul died for his transgression which he
committed against the Lord—in having spared the king of the
Amalekites and taken the flocks of the people as spoils [
14. And inquired not of the Lord—He had
done so in form (
CHAPTER 11
1. Then all Israel gathered themselves to David
unto Hebron—This event happened on the death of Ish-bosheth
(see on
4. David and all Israel went to …
Jebus—(See on
8. Joab repaired the rest of the city—David built a new town to the north of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus, to repair the breaches made during the siege, to rebuild the houses which had been demolished or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elsewhere [Calmet].
10. These … are the chief of the mighty
men—(See on
11-13. Jashobeam, an Hachmonite—or, "son
of Hachmoni." He is called also son of Zabdiel (
lifted up his spear against three hundred slain
by him at one time—The feat is said (
12. the three mighties—Only two are
mentioned; namely, Jashobeam and Eleazar—the third, Shammah
(
13. He was with David at Pas-dammim—It
was at the time when he was a fugitive in the wilderness, and, parched
with thirst under the burning heat of noonday, he wistfully thought of
the cool fountain of his native village [
barley—or lentils (
15-19. David longed, and said, Oh that one would
give me drink … of the well of Beth-lehem—(See on
21. howbeit he attained not to the first
three—(See on
22. Benaiah … of Kabzeel—a town in
the south of Judah (
slew two lionlike men of
Moab—literally, "lions of God," that is, great lions or
champions. This gallant feat was probably achieved in David's hostile
invasion of Moab (
also he went down and slew a lion in a pit in a snowy day—probably a cave into which Benaiah had taken refuge from the snowstorm, and in which he encountered a savage lion which had its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit.
23. he went down—the ordinary phraseology for expressing an engagement in battle. The encounter of Benaiah with this gigantic Egyptian reminds us, in some respects, of David's combat with Goliath. At least, the height of this giant, which was about eight feet, and his armor, resembled his of Gath.
with a staff—that is, having no other weapon in his hand than his walking stick.
25. David set him over his guard—the Cherethites and Pelethites that composed the small bodyguard in immediate attendance on the king.
26. Also the valiant men of the armies—This was the third degree of military rank, and Asahel was their chief; the names of few of those mentioned are historically known.
27. Shammoth—Between this name and
Hebez, that of Elikah has evidently fallen out, as we may see (
30. Maharai—chief of the detachment of
the guards who attended on the king in the tenth month, January (
39. Naharai—armorbearer to Joab (
41. Uriah the Hittite—The enrolment of
this name in such a list, attesting, as it does, his distinguished
merits as a brave and devoted officer, aggravates the criminality of
David's outrage on his life and honor. The number of the names at
CHAPTER 12
1-7. Now these are they that came to David to Ziklag—There are three lists given in this chapter, arranged, apparently, according to the order of time when the parties joined the standard of David.
while he yet kept himself close because of Saul—that is, when the king's jealousy had driven him into exile from the court and the country.
Ziklag—(See on
2. of Saul's brethren of Benjamin—that
is, of the tribe of Benjamin (compare
4. Ismaiah the Gibeonite—It appears that
not only the Canaanites who were admitted into the congregation (
8-13. of the Gadites there separated themselves unto David—that is, from the service of Saul and from the rest of the Gadites who remained steadfast adherents of his cause.
into the hold—or fortress, that is, of Ziklag, which was in the wilderness of Judah.
whose faces were like the faces of lions,
&c.—A fierce, lion-like countenance (
14. one of the least was over an hundred, and the greatest over a thousand—David, while at Ziklag, had not so large an amount of forces as to give to each of these the command of so many men. Another meaning, therefore, must obviously be sought, and excluding was, which is a supplement by our translators, the import of the passage is, that one of the least could discomfit a hundred, and the greatest was worth a thousand ordinary men; a strong hyperbole to express their uncommon valor.
15. These are they that went over Jordan in the
first month—that is, in spring, when the swollen river
generally fills up the banks of its channel (see on
they put to flight all them of the valleys—This was probably done at the time of their separating themselves and their purpose being discovered, they had to cut their passage through the opposing adherents of Saul, both on the eastern and western banks. The impossibility of taking the fords at such a time, and the violent rapidity of the current, make this crossing of the Jordan—in whatever way these Gadites accomplished it—a remarkable feat.
16. the children of Benjamin and
Judah—It is probable that the Benjamites invited the
Judahites to accompany them, in order to prevent David being suspicious
of them. Their anticipations, as the result showed, were well founded.
He did suspect them, but the doubts of David as to their object in
repairing to him, were promptly dispelled by Amasai or Amasa, who, by
the secret impulse of the Spirit, assured him of their strong
attachment and their zealous service from a unanimous conviction that
his cause was owned and blessed of God (
19-22. there fell some of Manasseh—The period of their accession is fixed as the time when David came with the Philistines against Saul to battle.
but they helped them not—(See on
20. As he went to Ziklag—If those
Manassites joined him on his return to Ziklag, after his dismissal from
the Philistine army, then their arrival took place before the battle of
Gilboa could have been fought (compare
captains of the thousands … of Manasseh—Those seven were commanders of the large military divisions of their tribe.
21, 22. they helped David against the
band—that is, the Amalekites who had pillaged Ziklag in
David's absence. This military expedition was made by all his men
(
22. the host of God—that is, a great and powerful army.
23. these are the numbers of the bands …
that came to David to Hebron—after the death of Ish-bosheth
(see on
to turn the kingdom of Saul to him, according to
the word of the Lord—(
27. Jehoiada, the leader of the
Aaronites—not the high priest, for that was Abiathar (
29. Benjamin … three thousand—This small number shows the unpopularity of the movement in this tribe; and, indeed, it is expressly stated that the mass of the population had, even after Ish-bosheth's death, anxiously endeavored to secure the crown in the family of Saul.
32. children of Issachar, … that had understanding of the times, &c.—Jewish writers say that the people of this tribe were eminent for their acquirements in astronomical and physical science; and the object of the remark was probably to show that the intelligent and learned classes were united with the military, and had declared for David.
33. Zebulun … could keep rank—that is, were more disciplined soldiers than the rest.
not of double heart—Though their numbers were large, all were in a high degree well affected to David.
38. all the rest also of Israel were of one heart to make David king—that is, entertained a unanimous desire for his elevation.
39, 40. there they were with David three days, eating and drinking—According to the statements made in the preceding verses, the number of armed warriors assembled in Hebron on this occasion amounted to three hundred thousand. Supplies of provisions were abundantly furnished, not only by the people of the neighborhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion.
CHAPTER 13
1-3. David consulted … And let us bring
again the ark of our God—Gratitude for the high and splendid
dignity to which he had been elevated would naturally, at this period,
impart a fresh animation and impulse to the habitually fervent piety of
David; but, at the same time, he was animated by other motives. He
fully understood his position as ruler under the theocracy, and,
entering on his duties, he was resolved to fulfil his mission as a
constitutional king of Israel. Accordingly, his first act as a
sovereign related to the interests of religion. The ark being then the
grand instrument and ornament of it, he takes the opportunity of the
official representatives of the nation being with him, to consult them
about the propriety of establishing it in a more public and accessible
locality. The assembly at which he spoke of this consisted of the
Sheloshim, princes of thousands (
2. If it seem good unto you, and … it be of the Lord—that is, I shall conclude that this favorite measure of mine is agreeable to the mind of God, if it receive your hearty concurrence.
let us send abroad to our brethren everywhere—He wished to make it known throughout the country, in order that there might be a general assembly of the nation, and that preparations might be made on a scale and of a kind suitable to the inauguration of the august ceremonial.
with them also to the priests and Levites
… in their cities and suburbs—(See on
5. from Shihor of Egypt—(
unto the entering of Hemath—the defile between the mountain ranges of Syria and the extreme limit of Palestine on the north.
6-14. David went up, and all Israel, to
Baalah—(See on
whose name is called on it—rather,
"who is worshipped there" (
CHAPTER 14
1. Now Hiram king of Tyre—[See on
2. his kingdom was lifted up on high, because of his people Israel—This is an important truth, that sovereigns are invested with royal honor and authority, not for their own sakes so much as for that of their people. But while it is true of all kings, it was especially applicable to the monarchs of Israel, and even David was made to know that all his glory and greatness were given only to fit him, as the minister of God, to execute the divine purposes towards the chosen people.
3. David took more wives at
Jerusalem—(See on
8. all the Philistines went up to seek
David—in the hope of accomplishing his ruin (for so the
phrase is used,
11. they came up to Baal-perazim; and David smote
them there—In an engagement fought at Mount Perazim (
12. when they had left their gods—(See
on
13. the Philistines yet again spread themselves—They renewed the campaign the next season, taking the same route. David, according to divine directions, did not confront them.
14. Go not up after them—The text in
turn away from them—that is, by stealing round a baca-grove, come upon their rear.
15. for God is gone forth before thee—"a sound of going in the tops of the mulberry trees," that is, the rustling of the leaves by a strong breeze suddenly rising, was the sign by which David was divinely apprised of the precise moment for the attack. The impetuosity of his onset was like the gush of a pent-up torrent, which sweeps away all in its course; and in allusion to this incident the place got its name.
16. from Gibeon … to Gazer—Geba or
Gibea (
CHAPTER 15
1. David made him houses in the city of
David—Through the liberality of his Tyrian ally (
prepared a place for the ark of God, and pitched for it a tent—that is, made an entirely new one upon the model of the former. The old tabernacle, which Moses had constructed in the wilderness and which had hitherto served the purpose of a sacred covering, was to be left at Gibeon, either because of the unwillingness of the inhabitants to part with such a venerable relic, or because there was no use for it in Jerusalem, where a more solid and sumptuous edifice was contemplated. If it appear surprising that David "made him houses" before he prepared this new tabernacle, it should be remembered that he had received no divine intimation respecting such a work.
2. Then David said, None ought to carry the ark of
God but the Levites—After the lapse of three months (
3. David gathered all Israel together—Some are of opinion that this was done on one of the three great festivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, many of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect.
4. David assembled the children of Aaron, and the
Levites—The children of Aaron were the two priests (
12. sanctify yourselves—This special
sanctification, which was required on all grave and important
occasions, consisted in observing the strictest abstinence, as well as
cleanliness, both in person and dress (see on
16-24. David spake to the chief of the Levites to
appoint … the singers with instruments—These eminent
Levites were instructed to train the musicians and singers who were
under them, for the solemn procession. The performers were ranged in
three choirs or bands, and the names of the principal leaders are given
(
22. Chenaniah, chief of the Levites—He was not of the six heads of the Levitical families, but a chief in consequence of his office, which required learning, without regard to birth or family.
instructed about the song—He directed all these bands as to the proper time when each was to strike in or change their notes; or, as some render the passage, "He led the burdens, for he was skilled," that is, in the custom which it was necessary to observe in the carriage of the holy things [Bertheau].
23. Berechiah and Elkanah were doorkeepers—who marched immediately in front, while Obed-edom and Jeiel went in the rear, of the ark.
25. So David, and the elders … and captains … went—The pious design of David in ordering all his principal ministers and officers to take part in this solemn work and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark and to give the young especially salutary impressions of religion, which would be renewed by the remembrance that they had been witnesses of the august solemnity in which the king and the highest aristocracy of the land participated, vying with all other classes to do honor to the God of Israel.
26. it came to pass, &c.—(See on
they offered seven bullocks and seven
rams—The Levites seem to have entered on this duty with fear
and trembling; and finding that they might advance without any such
indications of divine wrath as Uzza had experienced (
27. a robe of fine linen—Hebrew, Butz—is rather supposed in the later books to denote cotton.
an ephod—a shoulder-garment, a
cincture or cape over his dress. It was worn by the priests, but was
not so peculiar to them as to be forbidden others (
29. Michal … saw … David dancing and playing—His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility in the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.
CHAPTER 16
2. he blessed the people in the name of the
Lord—The king commended their zeal, supplicated the divine
blessing upon them, and ordered the remains of the thank offerings
which had been profusely sacrificed during the procession, to be
distributed in certain proportions to every individual, that the
ceremonial might terminate with appropriate festivities (
3. flagon of wine—The two latter words are a supplement by our translators, and the former is, in other versions, rendered not a "flagon," but a "cake," a confection, as the Septuagint renders it, made of flour and honey.
4-6. he appointed certain of the Levites to
minister before the ark of the Lord—No sooner was the ark
deposited in its tent than the Levites, who were to officiate in the
choirs before it, entered upon their duties. A select number of the
musicians were chosen for the service from the list (
5. Jeiel—the same as Aziel (
6. Benaiah also and Jahaziel—The name of
the former is mentioned among the priests (
7. Then on that day David delivered first this
psalm—Among the other preparations for this solemn
inauguration, the royal bard had composed a special hymn for the
occasion. Doubtless it had been previously in the hands of Asaph and
his assistants, but it was now publicly committed to them as they
entered for the first time on the performance of their sacred duties.
It occupies the greater part of this chapter (
36. all the people said, Amen—(Compare
37-42. So he left there before the ark of the covenant of the Lord Asaph and his brethren, &c.—The sequel of the chapter describes the appointment of the sacred musicians and their respective duties.
38. Obed-edom with their brethren—Hosah,
mentioned at the close of the verse, and a great number besides (see on
to be porters—doorkeepers.
39, 40. And Zadok … before the tabernacle … at Gibeon—While the above-mentioned officers under the superintendence of Abiathar, were appointed to officiate in Jerusalem, whither the ark had been brought, Zadok and the priests subordinate to him were stationed at Gibeon to perform the sacred service before the ancient tabernacle which still remained there.
40. continually morning and evening—as
the law enjoined (
and do according to all that is written in the
law—(See
CHAPTER 17
1. as David sat in his house—The details
of this chapter were given in nearly similar terms (
5. I … have gone from tent to tent, and from
one tabernacle to another—The literal rendering is, "I was
walking in a tent and in a dwelling." The evident intention (as we may
see from
6. spake I a word to any of the
judges—In
Why have ye not built me an house of cedars?—that is, a solid and magnificent temple.
7. Thus saith the Lord of hosts, I took thee from
the sheepcote—a round tower of rude construction, high
walled, but open at the top, in which sheep are often enclosed at night
to protect them from wild beasts. The meaning is, I elevated you to the
throne from a humble condition solely by an act of divine grace, and
not from any antecedent merits of your own (see on
9, 10. at the beginning, and since the time that I commanded judges—that is, including the whole period from Joshua to Saul.
I tell thee that the Lord will build thee an house—This was the language of Nathan himself, who was specially directed to assure David, not only of personal blessing and prosperity, but of a continuous line of royal descendants.
11. I will raise up thy seed—(See on
13. I will not take my mercy away from him, as I took it from him that was before thee—My procedure in dealing with him will be different from My disposal of Saul. Should his misconduct call for personal chastisement, I shall spare his family. If I see it necessary to withdraw My favor and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God).
14. I will settle him in my house—over My people Israel.
and in my kingdom for ever—God here asserts His right of supreme sovereignty in Israel. David and Solomon, with their successors, were only the vicegerents whom He nominated, or, in His providence, permitted.
his throne shall be established for
evermore—The posterity of David inherited the throne in a
long succession—but not always. In such a connection as this, the
phrase "for evermore" is employed in a restricted sense (see on
15. According to all … this vision—The revelation of the divine will was made to the prophet in a dream.
16. David the king … sat before the Lord,
and said—(See on
CHAPTER 18
1. David … took Gath and her
towns—The full extent of David's conquests in the Philistine
territory is here distinctly stated, whereas in the parallel passage
(
2. he smote Moab—The terrible severities
by which David's conquest of that people was marked, and the probable
reason of their being subjected to such a dreadful retribution, are
narrated (
the Moabites … brought gifts—that is, became tributary to Israel.
3. Hadarezer—or, "Hadadezer" (
Zobah—Its situation is determined by
the words "unto" or "towards Hamath," a little to the northeast of
Damascus, and is supposed by some to be the same place as in earlier
times was called Hobah (
as he went to stablish his dominion by the river
Euphrates—Some refer this to David, who was seeking to extend
his possessions in one direction towards a point bordering on the
Euphrates, in accordance with the promise (
4-8. And David took from him a thousand
chariots—(See on
but reserved of them an hundred chariots—probably to grace a triumphal procession on his return to Jerusalem, and after using them in that way, destroy them like the rest.
8. from Tibhath and from Chun—These
places are called Betah and Berothai (
9-13. Tou—or Toi—whose dominions
border on those of Hadadezer. (See on
17. the Cherethites and the
Pelethites—who formed the royal bodyguard. The Cherethites
were, most probably, those brave men who all along accompanied David
while among the Philistines, and from that people derived their name
(
CHAPTER 19
1. after this—This phrase seems to indicate that the incident now to be related took place immediately, or soon after the wars described in the preceding chapter. But the chronological order is loosely observed, and the only just inference that can be drawn from the use of this phrase is, that some farther account is to be given of the wars against the Syrians.
Nahash the king of the children of Ammon died—There had subsisted a very friendly relation between David and him, begun during the exile of the former, and cemented, doubtless, by their common hostility to Saul.
3. are not his servants come unto thee for to
search?—that is, thy capital, Rabbah (
4, 5. shaved them—not completely, but only the half of their face. This disrespect to the beard, and indecent exposure of their persons by their clothes being cut off from the girdle downwards, was the grossest indignity to which Jews, in common with all Orientals, could be subjected. No wonder that the men were ashamed to appear in public—that the king recommended them to remain in seclusion on the border till the mark of their disgrace had disappeared—and then they might, with propriety, return to the court.
6. when the children of Ammon saw that they had made themselves odious to David—One universal feeling of indignation was roused throughout Israel, and all classes supported the king in his determination to avenge this unprovoked insult on the Hebrew nation.
Hanun … sent a thousand talents of silver—a sum equal to £342,100, to procure the services of foreign mercenaries.
chariots and horsemen out of Mesopotamia …
Syria-maachah, and … Zobah—The Mesopotamian troops did
not arrive during this campaign (
Zobah—(see on
7. So they hired thirty and two thousand
chariots—Hebrew, "riders," or "cavalry," accustomed to
fight either on horseback or in chariots, and occasionally on foot.
Accepting this as the true rendering, the number of hired auxiliaries
mentioned in this passage agrees exactly with the statement in
8. David … sent Joab, and all the host of the mighty men—All the forces of Israel, including the great military orders, were engaged in this war.
9-15. children of Ammon … put the battle in array before the gate of the city—that is, outside the walls of Medeba, a frontier town on the Arnon.
the kings that were come were by themselves in the field—The Israelitish army being thus beset by the Ammonites in front, and by the Syrian auxiliaries behind, Joab resolved to attack the latter (the more numerous and formidable host), while he directed his brother Abishai, with a suitable detachment, to attack the Ammonites. Joab's address before the engagement displays the faith and piety that became a commander of the Hebrew people. The mercenaries being defeated, the courage of the Ammonites failed; so that, taking flight, they entrenched themselves within the fortified walls.
16. And when the Syrians saw that they were put to
the worse before Israel—(See on
18. David slew of the Syrians seven thousand
men—(Compare
CHAPTER 20
1. at the time when kings go out to battle—in spring, the usual season in ancient times for entering on a campaign; that is, a year subsequent to the Syrian war.
Joab led forth the power of the army, and wasted
the country … of Ammon—The former campaign had been
disastrous, owing chiefly to the hired auxiliaries of the Ammonites;
and as it was necessary, as well as just, that they should be severely
chastised for their wanton outrage on the Hebrew ambassadors, Joab
ravaged their country and invested their capital, Rabbah. After a
protracted siege, Joab took one part of it, the lower town or "city of
waters," insulated by the winding course of the Jabbok. Knowing that
the fort called "the royal city" would soon fall, he invited the king
to come in person, and have the honor of storming it. The knowledge of
this fact (mentioned in
2. David took the crown of their king …, and found it to weigh a talent of gold—equal to one hundred twenty-five pounds. Some think that Malcom, rendered in our version "their king," should be taken as a proper name, Milcom or Molech, the Ammonite idol, which, of course, might bear a heavy weight. But, like many other state crowns of Eastern kings, the crown got at Rabbah was not worn on the head, but suspended by chains of gold above the throne.
precious stones—Hebrew, a "stone," or cluster of precious stones, which was set on David's head.
3. cut them with saws, &c.—The
Hebrew word, "cut them," is, with the difference of the final
letter, the same as that rendered "put them," in the parallel passage
of Samuel [
4. war at Gezer—or Gob (see
CHAPTER 21
1. Satan stood up against Israel—God, by
withdrawing His grace at this time from David (see on
number Israel—In the act of taking the
census of a people, there is not only no evil, but much utility. But
numbering Israel—that people who were to become as the stars for
multitude, implying a distrust of the divine promise, was a sin; and
though it had been done with impunity in the time of Moses, at that
enumeration each of the people had contributed "half a shekel towards
the building of the tabernacle," that there might be no plague among
them when he numbered them (
3. why will he be a cause of trespass to Israel?—or bring an occasion of punishment on Israel. In Hebrew, the word "sin" is often used synonymously with the punishment of sin. In the course of Providence, the people frequently suffer for the misconduct of their rulers.
5. Joab gave the sum of the number of the children
of Israel—It amounted to one million one hundred thousand men
in Israel, capable of bearing arms, inclusive of the three hundred
thousand military (
6. Levi and Benjamin counted he not—If
this census was ordered with a view to the imposition of taxes, this
alone would account for Levi, who were not warriors (
9. the Lord spake unto Gad, David's seer—Although David was himself endowed with a prophetic gift, yet, in matters relating to himself or his kingdom, he was in the habit of consulting the Lord through the medium of the priests; and when he failed to do so, a prophet was sent on extraordinary occasions to admonish or chastise him. Gad, a private friend, was occasionally employed as the bearer of these prophetic messages.
11, 12. Choose thee, &c.—To the
three evils these correspond in beautiful agreement:
three years, three months, three days [Bertheau]. (See on
13. let me fall now into the hand of the Lord … let me not fall into the hand of man—Experience had taught him that human passion and vengeance had no bounds, whereas our wise and gracious Father in heaven knows the kind, and regulates the extent, of chastisement which every one needs.
14, 15. So the Lord … sent an angel unto Jerusalem to destroy it—The infliction only of the pestilence is here noticed, without any account of its duration or its ravages, while a minute description is given of the visible appearance and menacing attitude of the destroying angel.
15. stood by the threshing-floor of Ornan the
Jebusite—Ornan was probably his Hebrew or Jewish, Araunah his
Jebusite or Canaanitish, name. Whether he was the old king of Jebus, as
that title is given to him (
16. David and the elders … clothed in sackcloth, fell upon their faces—They appeared in the garb and assumed the attitude of humble penitents, confessing their sins, and deprecating the wrath of God.
18. the angel of the Lord commanded Gad to
say—The order about the erection of an altar, as well as the
indication of its site, is described (
20, 21. Ornan was threshing wheat—If the census was entered upon in autumn, the beginning of the civil year, the nine and a half months it occupied would end at wheat harvest. The common way of threshing corn is by spreading it out on a high level area, and driving backwards and forwards upon it two oxen harnessed to a clumsy sledge with three rollers and some sharp spikes. The driver sits on his knees on the box, while another person is employed in drawing back the straw and separating it from the grain underneath. By this operation the chaff is very much chopped, and the grain threshed out.
23. I give thee … the threshing instruments for wood—that is, to burn the sacrifice of the oxen. Very little real import—the haste and the value of the present offered—can be understood in this country. The offering was made for instant use. Ornan, hereby hoping to terminate the pestilence without a moment's delay, "gave all," oxen, the large threshing machine, and the wheat.
25. David gave … for the place six hundred
shekels of gold—At first he bought only the cattle and the
threshing instruments, for which he paid fifty shekels of silver (
26. David built there an altar—He went in procession with his leading men from the royal palace, down Mount Zion, and through the intervening city. Although he had plenty of space on his own property, he was commanded, under peremptory direction, to go a considerable distance from his home, up Mount Moriah, to erect an altar on premises which he had to buy. It was on or close to the spot where Abraham had offered up Isaac.
answered him by fire from heaven—(See
28. when David saw that the Lord had answered him
…, he sacrificed there—or, "he continued to sacrifice
there." Perceiving his sacrifice was acceptable, he proceeded to make
additional offerings there, and seek favor by prayer and expiatory
rites; for the dread of the menacing angel destroying Jerusalem while
he was absent in the center of worship at Gibeon, especially reverence
for the Divine Being, led him to continue his adorations in that place
which God (
CHAPTER 22
1. David said, This is the home of the Lord God—By the miraculous sign of fire from heaven, and perhaps other intimations, David understood it to be the will of God that the national place of worship should be fixed there, and he forthwith proceeded to make preparations for the erection of the temple on that spot.
2. David commanded to gather together the
strangers—partly the descendants of the old Canaanites (
6. Then he called for Solomon … and charged
him—The earnestness and solemnity of this address creates an
impression that it was given a little before the old king's decease. He
unfolded his great and long cherished plan, enjoined the building of
God's house as a sacred duty on him as his son and successor, and
described the resources that were at command for carrying on the work.
The vast amount of personal property he had accumulated in the precious
metals [
CHAPTER 23
1. when David was old … he made Solomon
… king—This brief statement, which comprises the
substance of
2. he gathered together all the princes of
Israel—All important measures relating to the public interest
were submitted for consideration to a general assembly of the
representatives of the tribes (
3. the Levites were numbered … thirty and
eight thousand—Four times their number at the early census
taken by Moses (see on
by their polls, man by man—Women and children were not included.
4. twenty and four thousand were to set forward the work of the house of the Lord—They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinim and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are here specified.
5. praised the Lord with the instruments which I
made—David seems to have been an inventor of many of the
musical instruments used in the temple (
6. David divided them into courses among the sons
of Levi—These are enumerated according to their fathers'
houses, but no more of these are mentioned here than the twenty-four
thousand who were engaged in the work connected with the Lord's house.
The fathers' houses of those Levites corresponded with the classes into
which they [Josephus,
Antiquities] as well as the priests were divided (see on
7-11. the Gershonites—They had nine fathers' houses, six descended from Laadan, and three from Shimei.
12. The sons of Kohath—He was the founder of nine Levitical fathers' houses.
13. Aaron was separated—as high priest
(see on
14. concerning Moses—His sons were ranked with the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to the special functions of the priesthood.
21-23. The sons of Merari—They comprised six fathers' houses. Summing them together, Gershon founded nine fathers houses, Kohath nine, and Merari six: total, twenty-four.
24-27. These were the sons of Levi … that
did the work … from the age of twenty years and
upward—The enumeration of the Levites was made by David
(
CHAPTER 24
1. Now these are the divisions of the sons of
Aaron—(See on
2. Nadab and Abihu died before their
father—that is, not in his presence, but during his lifetime
(see
therefore Eleazar and Ithamar executed the priest's office—In consequence of the death of his two oldest sons without issue, the descendants of Aaron were comprised in the families of Eleazar and Ithamar. Both of these sons discharged the priestly functions as assistants to their father. Eleazar succeeded him, and in his line the high priesthood continued until it was transferred to the family of Ithamar, in the person of Eli.
3. Zadok … and Ahimelech of the sons of
Ithamar—This statement, taken in connection with
4. there were more chief men found—The Hebrew may be translated, "There were more men as to heads of the sons of Eleazar." It is true, in point of fact, that by the census the number of individuals belonging to the family of Eleazar was found greater than in that of Ithamar. And this, of necessity, led to there being more fathers' houses, and consequently more chiefs or presidents in the former.
5. Thus were they divided by lot—This method of allocation was adopted manifestly to remove all cause of jealousy as to precedence and the right of performing particular duties.
6. one principal household—The marginal
reading is preferable, "one house of the father." The lot was cast in a
deliberate and solemn manner in presence of the king, the princes, the
two high priests, and the chiefs of the priestly and Levitical
families. The heads of families belonging to Eleazar and Ithamar were
alternately brought forward to draw, and the name of each individual,
as called, registered by an attendant secretary. To accommodate the
casting of the lots to the inequality of the number, there being
sixteen fathers' houses of Eleazar, and only eight of Ithamar, it was
arranged that every house of Ithamar should be followed by two of
Eleazar, or, what is the same thing, that every two houses of Eleazar
should be followed by one of Ithamar. If, then, we suppose a
commencement to have been made by Eleazar, the order would be as
follows: one and two, Eleazar; three, Ithamar; four and five, Eleazar;
six, Ithamar; seven and eight, Eleazar; nine, Ithamar; and so forth
[Bertheau]. The lot determined also the
order of the priests' service. That of the Levites was afterwards
distributed by the same arrangement (
CHAPTER 25
1. David and the captains of the
host—that is, the princes (
2. according to the order of the king—Hebrew, "by the hands of the king," that is, "according to the king's order," under the personal superintendence of Asaph and his colleagues.
which prophesied—that is, in this
connection, played with instruments. This metaphorical application of
the term "prophecy" most probably originated in the practice of the
prophets, who endeavored to rouse their prophetic spirit by the
animating influence of music (see on
5. Heman the king's seer—The title of
"seer" or "prophet of David" is also given to Gad (
to lift up the horn—that is, to blow
loudly in the worship of God; or perhaps it means nothing more than
that he presided over the wind instruments, as Jeduthun over the harp.
Heman had been appointed at first to serve at Gibeon (
God gave to Heman fourteen sons and three
daughters—The daughters are mentioned, solely because from
their musical taste and talents they formed part of the choir (
6, 7. All these were under the hands of their
father—Asaph had four sons, Jeduthun six, and Heman fourteen,
equal to twenty-four; making the musicians with their brethren the
singers, an amount of two hundred eighty-eight. For, like the priests
and Levites, they were divided into twenty-four courses of twelve men
each, equal to two hundred eighty-eight, who served a week in rotation;
and these, half of whom officiated every week with a proportionate
number of assistants, were skilful and experienced musicians, capable
of leading and instructing the general musical corps, which comprised
no less than four thousand (
8. they cast lots, ward against ward—"Ward" is an old English word for "division" or "company." The lot was cast to determine the precedence of the classes or divisions over which the musical leaders presided; and, in order to secure an impartial arrangement of their order, the master and his assistants, the teacher and his scholars, in each class or company took part in this solemn casting of lots. In the first catalogue given in this chapter the courses are classed according to their employment as musicians. In the second, they are arranged in the order of their service.
CHAPTER 26
1, 2. Concerning the divisions of the
porters—There were four thousand (
Meshelemiah the son of Kore, of the sons of
Asaph—Seven sons of Meshelemiah are mentioned (
5. God blessed him—that is, Obed-edom.
The occasion of the blessing was his faithful custody of the ark (
6. mighty men of valour—The circumstance of physical strength is prominently noticed in this chapter, as the office of the porters required them not only to act as sentinels of the sacred edifice and its precious furniture against attacks of plunderers or popular insurrection—to be, in fact, a military guard—but, after the temple was built, to open and shut the gates, which were extraordinarily large and ponderous.
10. Simri the chief … though … not the first-born—probably because the family entitled to the right of primogeniture had died out, or because there were none of the existing families which could claim that right.
12. Among these were the divisions of the porters, even among the chief men—These were charged with the duty of superintending the watches, being heads of the twenty-four courses of porters.
13. they cast lots—Their departments of duty, such as the gates they should attend to, were allotted in the same manner as those of the other Levitical bodies, and the names of the chiefs or captains are given, with the respective gates assigned them.
15. the house of Asuppim—or, "collections," probably a storehouse, where were kept the grain, wine, and other offerings for the sustenance of the priests.
16. the gate Shallecheth—probably the rubbish gate, through which all the accumulated filth and sweepings of the temple and its courts were poured out.
by the causeway of the going
up—probably the ascending road which was cast up or raised
from the deep valley between Mount Zion and Moriah, for the royal
egress to the place of worship (
ward against ward—Some refer these words to Shuppim and Hosah, whose duty it was to watch both the western gate and the gate Shallecheth, which was opposite, while others take it as a general statement applicable to all the guards, and intended to intimate that they were posted at regular distances from each other, or that they all mounted and relieved guard at the same time in uniform order.
17-19. Eastward were six Levites—because
the gate there was the most frequented. There were four at the north
gate; four at the south, at the storehouse which was adjoining the
south, and which had two entrance gates, one leading in a southwesterly
direction to the city, and the other direct west, two porters each. At
the Parbar towards the west, there were six men posted—four at
the causeway or ascent (
18. Parbar—is, perhaps, the same as
Parvar ("suburbs,"
20. of the Levites, Ahijah—The heading of this section is altogether strange as it stands, for it looks as if the sacred historian were going to commence a new subject different from the preceding. Besides, "Ahijah, whose name occurs after" the Levites, is not mentioned in the previous lists. It is totally unknown and is introduced abruptly without further information; and lastly, Ahijah must have united in his own person those very offices of which the occupants are named in the verses that follow. The reading is incorrect. The Septuagint has this very suitable heading, "And their Levitical brethren over the treasures," &c. [Bertheau]. The names of those who had charge of the treasure chambers at their respective wards are given, with a general description of the precious things committed to their trust. Those treasures were immense, consisting of the accumulated spoils of Israelitish victories, as well as of voluntary contributions made by David and the representatives of the people.
29. officers and judges—The word
rendered "officers" is the term which signifies scribes or secretaries,
so that the Levitical class here described were magistrates, who,
attended by their clerks, exercised judicial functions; there were six
thousand of them (
CHAPTER 27
1. came in and went out month by
month—Here is an account of the standing military force of
Israel. A militia formed, it would seem, at the beginning of David's
reign (see
captains of thousands and hundreds—The legions of twenty-four thousand were divided into regiments of one thousand, and these again into companies of a hundred men, under the direction of their respective subalterns, there being, of course, twenty-four captains of thousands, and two hundred forty centurions.
and their officers—the Shoterim, who in the army performed the duty of the commissariat, keeping the muster-roll, &c.
2, 3. Jashobeam the son of Zabdiel—(See
on
4. second month was Dodai—or, "Dodo."
Here the text seems to require the supplement of "Eleazar the son of
Dodo" (
7. Asahel—This officer having been slain
at the very beginning of David's reign [
16. over the tribes of Israel: the
ruler—This is a list of the hereditary chiefs or rulers of
tribes at the time of David's numbering the people. Gad and Asher are
not included; for what reason is unknown. The tribe of Levi had a
prince (
18. Elihu—probably the same as Eliab
(
23. But David took not the number of them from
twenty years old and under—The census which David ordered did
not extend to all the Israelites; for to contemplate such an
enumeration would have been to attempt an impossibility (
24. neither was the number put in the account of
the chronicles of King David—either because the undertaking
was not completed, Levi and Benjamin not having been numbered (
the chronicles—were the daily records or annals of the king's reign. No notice was taken of this census in the historical register, as from the public calamity with which it was associated it would have stood as a painful record of the divine judgment against the king and the nation.
25. over the king's treasures—Those treasures consisted of gold, silver, precious stones, cedar-wood, &c.; those which he had in Jerusalem as distinguished from others without the city.
the storehouses in the fields—Grain covered over with layers of straw is frequently preserved in the fields under little earthen mounds, like our potato pits.
27. the vineyards—These seem to have been in the vine growing districts of Judah, and were committed to two men of that quarter.
wine-cellars—The wine is deposited in jars sunk in the court of the house.
28. olive trees and the sycamore trees … in the low plains—that is, the Shephela, the rich, low-lying ground between the Mediterranean and the mountains of Judah.
29. herds that fed in Sharon—a fertile plain between Cæsarea and Joppa.
30. camels—These were probably in the countries east of the Jordan, and hence an Ishmaelite and Nazarite were appointed to take charge of them.
31. rulers of the substance that was king David's—How and when the king acquired these demesnes and this variety of property—whether it was partly by conquests, or partly by confiscation, or by his own active cultivation of waste lands—is not said. It was probably in all these ways. The management of the king's private possessions was divided into twelve parts, like his public affairs and the revenue derived from all these sources mentioned must have been very large.
CHAPTER 28
1. David assembled all the princes of Israel—that is, the representatives of the people, the leading men of the kingdom, who are enumerated in this verse according to their respective rank or degree of authority.
princes of the tribes—(
the captains of the companies—the
twelve generals mentioned (
the stewards, &c.—(1Ch 27:25-31).
the officers—Hebrew, "eunuchs,"
or attendants on the court (
2. Hear me, my brethren, and my
people—This was the style of address becoming a
constitutional king of Israel (
I had in mine heart—I proposed, or designed.
to build an house of rest—a solid and permanent temple.
for the footstool of our God—God seated between the cherubim, at the two extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the ark to be His footstool.
and had made ready for the building—The immense treasures which David had amassed and the elaborate preparations he had made, would have been amply sufficient for the erection of the temple of which he presented the model to Solomon.
3. thou hast been a man of war, and hast shed blood—The church or spiritual state of the world, of which the temple at Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his son, who should reign in unbroken peace.
4, 5. he hath chosen Solomon—The spirit
of David's statement is this:—It was not my ambition, my valor,
or my merit that led to the enthronement of myself and family; it was
the grace of God which chose the tribe, the family, the
person—myself in the first instance, and now Solomon, to whom, as
the Lord's anointed, you are all bound to submit. Like that of Christ,
of whom he was a type, the appointment of Solomon to the kingdom above
all his brethren was frequently pre-intimated (
7. I will establish his kingdom for ever, if he be
constant to do my commandments—The same condition is set
before Solomon by God (
8. Now … in the sight of all Israel, …
keep and seek for all the commandments of the Lord,
&c.—This solemn and earnest exhortation to those present, and
to all Israel through their representatives, to continue faithful in
observing the divine law as essential to their national prosperity and
permanence, is similar to that of Moses (
9, 10. And thou, Solomon my son—The royal speaker now turns to Solomon, and in a most impressive manner presses upon him the importance of sincere and practical piety.
know thou—He did not mean head knowledge, for Solomon possessed that already, but that experimental acquaintance with God which is only to be obtained by loving and serving Him.
11. Then David gave to Solomon … the
pattern—He now put into the hands of his son and successor
the plan or model of the temple, with the elevations, measurements,
apartments, and chief articles of furniture, all of which were designed
according to the pattern given him by divine revelation (
12. the pattern of all that he had by the spirit—rather, "with him in spirit"; that is, was floating in his mind.
15, 16. the candlesticks of silver—Solomon made them all of gold—in this and a few minor particulars departing from the letter of his father's instructions, where he had the means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple.
18, 19. the chariot of the cherubim—The
expanded wings of the cherubim formed what was figuratively styled the
throne of God, and as they were emblematical of rapid motion, the
throne or seat was spoken of as a chariot (
20. Be strong and of good courage—The
address begun in
21. behold, the courses of the priests and Levites—They were, most probably, represented in this assembly though they are not named.
also the princes and all the people—that is, as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in all his labors.
CHAPTER 29
1, 2. Solomon … is yet young and
tender—Though Solomon was very young when he was raised to
the sovereign power, his kingdom escaped the woe pronounced (
3, 4. Moreover … I have of mine own proper
good, &c.—In addition to the immense amount of gold and
silver treasure which David had already bequeathed for various uses in
the service of the temple, he now made an additional contribution
destined to a specific purpose—that of overlaying the walls of
the house. This voluntary gift was from the private fortune of the
royal donor, and had been selected with the greatest care. The gold was
"the gold of Ophir," then esteemed the purest and finest in the world
(
5. who then is willing to consecrate his
service—Hebrew, "fill his hand"; that is, make an
offering (
6-8. Then the chief of the fathers—or
heads of the fathers (
princes of the tribes—(
rulers of the king's work—those who
had charge of the royal demesnes and other possessions (
offered willingly—Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum—of gold 5,000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron.
7. drams—rather, darics, a Persian coin, with which the Jews from the time of the captivity became familiar, and which was afterwards extensively circulated in the countries of Western Asia. It is estimated as equal in value to 25s. of British currency.
of brass eighteen thousand talents, and one hundred thousand talents of iron—In Scripture, iron is always referred to as an article of comparatively low value, and of greater abundance and cheaper than bronze [Napier].
8. and they with whom precious stones were
found—rather, "whatever was found along with it of precious
stones they gave" [Bertheau]. These
gifts were deposited in the hands of Jehiel, whose family was charged
with the treasures of the house of the Lord (
10-19. Wherefore David blessed the Lord—This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling—in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.
16. all this store that we have
prepared—It may be useful to exhibit a tabular view of the
treasure laid up and contributions stated by the historian as already
made towards the erection of the proposed temple. Omitting the brass
and iron, and precious stones, which, though specified partly (
| Sum accumulated, and in public treasury ( |
|
| Gold | £547,500,000 |
| Silver | 342,187,500 |
| Contributed by David from his private resources [ |
|
| Gold | 16,425,000 |
| Silver | 2,395,312 |
| Contributed by the assembled rulers [ |
|
| Gold | 28,000,000 |
| Silver | 3,421,875 |
| A grand total of approximately | £939,929,687 |
Though it has been the common practice of Eastern monarchs to hoard
vast sums for the accomplishment of any contemplated project, this
amount so far exceeds not only every Oriental collection on record, but
even the bounds of probability, that it is very generally allowed that
either there is a corruption of the text in
20. all the congregation … worshipped the Lord, and the king—Though the external attitude might be the same, the sentiments of which it was expressive were very different in the two cases—of divine worship in the one, of civil homage in the other.
21, 22. they sacrificed … And did eat and drink—After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and next day engaged in the performance of solemn rites, and afterwards feasted on the remainder of the sacrifices.
22. before the Lord—either in the immediate vicinity of the ark, or, perhaps, rather in a religious and devout spirit, as partaking of a sacrificial meal.
made Solomon … king the second
time—in reference to the first time, which was done
precipitately on Adonijah's conspiracy (
they … anointed … Zadok—The statement implies that his appointment met the popular approval. His elevation as sole high priest was on the disgrace of Abiathar, one of Adonijah's accomplices.
23. Solomon sat on the throne of the Lord—As king of Israel, he was the Lord's vicegerent.
24. submitted themselves—Hebrew,
"put their hands under Solomon," according to the custom still
practised in the East of putting a hand under the king's extended hand
and kissing the back of it (
26. Thus David … reigned—(See
THE
SECOND BOOK OF THE CHRONICLES.
Commentary by Robert Jamieson
CHAPTER 1
2-5. Then Solomon spake unto all
Israel—The heads, or leading officers, who are afterwards
specified, were summoned to attend their sovereign in a solemn
religious procession. The date of this occurrence was the second year
of Solomon's reign, and the high place at Gibeon was chosen for the
performance of the sacred rites, because the tabernacle and all the
ancient furniture connected with the national worship were deposited
there. Zadok was the officiating high priest (
6. offered a thousand burnt offerings—This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.
7. In that night did God appear unto
Solomon—(See on
14. Solomon gathered chariots and
horsemen—His passion for horses was greater than that of any
Israelitish monarch before or after him. His stud comprised fourteen
hundred chariots and twelve thousand horses. This was a prohibited
indulgence, whether as an instrument of luxury or power. But it was not
merely for his own use that he imported the horses of Egypt. The
immense equestrian establishment he erected was not for show merely,
but also for profit. The Egyptian breed of horses was highly valued;
and being as fine as the Arabian, but larger and more powerful, they
were well fitted for being yoked in chariots. These were light but
compact and solid vehicles, without springs. From the price stated
(
17. brought … for all the kings of the Hittites—A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians.
CHAPTER 2
1. Solomon determined to build—The temple is the grand subject of this narrative, while the palace—here and in other parts of this book—is only incidentally noticed. The duty of building the temple was reserved for Solomon before his birth. As soon as he became king, he addressed himself to the work, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements.
3-6. Solomon sent to Huram—The
correspondence was probably conducted on both sides in writing (
As thou didst deal with David my
father—This would seem decisive of the question whether the
Huram then reigning in Tyre was David's friend (see on
7. Send me now therefore a man cunning to
work—Masons and carpenters were not asked for. Those whom
David had obtained (
8. Send me … cedar trees,
&c.—The cedar and cypress were valued as being both rare and
durable; the algum or almug trees (likewise a foreign wood), though not
found on Lebanon, are mentioned as being procured through Huram (see on
10. behold, I will give to thy servants …
beaten wheat—Wheat, stripped of the husk, boiled, and
saturated with butter, forms a frequent meal with the laboring people
in the East (compare
11. Because the Lord hath loved his people,
&c.—This pious language creates a presumption that Huram
might have attained some knowledge of the true religion from his long
familiar intercourse with David. But the presumption, however pleasing,
may be delusive (see on
13, 14. I have sent a cunning man—(See
on
17, 18. Solomon numbered all the strangers,
&c.—(See on
CHAPTER 3
1. Mount Moriah, where the Lord appeared unto
David—These words seem to intimate that the region where the
temple was built was previously known by the name of Moriah
(
3. these are the things wherein Solomon was instructed for the building of the house of God—by the written plan and specifications given him by his father. The measurements are reckoned by cubits, "after the first measure," that is, the old Mosaic standard. But there is great difference of opinion about this, some making the cubit eighteen, others twenty-one inches. The temple, which embodied in more solid and durable materials the ground-form of the tabernacle (only being twice as large), was a rectangular building, seventy cubits long from east to west, and twenty cubits wide from north to south.
4. the porch—The breadth of the house, whose length ran from east to west, is here given as the measure of the length of the piazza. The portico would thus be from thirty to thirty-five feet long, and from fifteen to seventeen and a half feet broad.
the height was an hundred and twenty cubits—This, taking the cubit at eighteen inches, would be one hundred eighty feet; at twenty-one inches, two hundred ten feet; so that the porch would rise in the form of a tower, or two pyramidal towers, whose united height was one hundred twenty cubits, and each of them about ninety or one hundred five feet high [Stieglitz]. This porch would thus be like the propylæum or gateway of the palace of Khorsabad [Layard], or at the temple of Edfou.
5. the greater house—that is, the holy
places, the front or outer chamber (see
6. he garnished the house with precious stones for
beauty—better, he paved the house with precious and beautiful
marble [Kitto]. It may be, after all,
that these were stones with veins of different colors for decorating
the walls. This was an ancient and thoroughly Oriental kind of
embellishment. There was an under pavement of marble, which was covered
with planks of fir. The whole interior was lined with boards, richly
decorated with carved work, clusters of foliage and flowers, among
which the pomegranate and lotus (or water-lily) were conspicuous; and
overlaid, excepting the floor, with gold, either by gilding or in
plates (
8. the most holy house—It was a perfect
cube (compare
overlaid it with … gold, amounting to six hundred talents—at £4 per ounce, equal to £3,600,000.
10-13. two cherubims—These figures in
the tabernacle were of pure gold (
The united height is here given; and though the exact dimensions would be thirty-six cubits, each column was only seventeen cubits and a half, a half cubit being taken up by the capital or the base. They were probably described as they were lying together in the mould before they were set up [Poole]. They would be from eighteen to twenty-one feet in circumference, and stand forty feet in height. These pillars, or obelisks, as some call them, were highly ornamented, and formed an entrance in keeping with the splendid interior of the temple.
CHAPTER 4
1. he made an altar of brass—Steps must
have been necessary for ascending so elevated an altar, but the use of
these could be no longer forbidden (
2. he made a molten sea—(See on
3. Two rows of oxen were cast, when it was
cast—The meaning is, that the circular basin and the brazen
oxen which supported it were all of one piece, being cast in one and
the same mould. There is a difference in the accounts given of the
capacity of this basin, for while in
6. ten lavers—(See on
7. ten candlesticks—(See on
11. Huram made—(See on
CHAPTER 5
1. Solomon brought in all the things that David
his father had dedicated—the immense sums and the store of
valuable articles which his father and other generals had reserved and
appropriated for the temple (
2, 3. Then Solomon assembled … in the feast
which was in the seventh month—The feast of the dedication of
the temple was on the eighth day of that month. This is related, word
for word, the same as in
9. there it is unto this day—that is, at the time when this history was composed; for after the Babylonish captivity there is no trace of either ark or staves.
11. all the priests that were present … did not then wait by course—The rotation system of weekly service introduced by David was intended for the ordinary duties of the priesthood; on extraordinary occasions, or when more than wonted solemnity attached to them, the priests attended in a body.
12. the Levites which were the singers—On great and solemn occasions, such as this, a full choir was required, and their station was taken with scrupulous regard to their official parts: the family of Heman occupied the central place, the family of Asaph stood on his right, and that of Jeduthun on his left; the place allotted to the vocal department was a space between the court of Israel and the altar in the east end of the priests' court.
with them an hundred and twenty priests sounding
with trumpets—The trumpet was always used by the priests, and
in the divine service it was specially employed in calling the people
together during the holy solemnities, and in drawing attention to new
and successive parts of the ritual. The number of trumpets used in the
divine service could not be less than two (
13. the house was filled with a
cloud—(See on
CHAPTER 6
1. The Lord hath said that he would dwell in the
thick darkness—This introduction to Solomon's address was
evidently suggested by the remarkable incident recorded at the close of
the last chapter: the phenomenon of a densely opaque and uniformly
shaped cloud, descending in a slow and majestic manner and filling the
whole area of the temple. He regarded it himself, and directed the
people also to regard it, as an undoubted sign and welcome pledge of
the divine presence and acceptance of the building reared to His honor
and worship. He referred not to any particular declaration of God, but
to the cloud having been all along in the national history of Israel
the recognized symbol of the divine presence (
13. Solomon had made a brazen scaffold—a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering.
upon it he stood, and kneeled down upon his
knees—After ascending the brazen scaffold, he assumed those
two attitudes in succession, and with different objects in view. He
stood while he addressed and blessed the surrounding multitude (
18-21. how much less this house which I have
built! Have respect therefore to the prayer of thy servant—No
person who entertains just and exalted views of the spiritual nature of
the Divine Being will suppose that he can raise a temple for the
habitation of Deity, as a man builds a house for himself. Nearly as
improper and inadmissible is the idea that a temple can contribute to
enhance the glory of God, as a monument may be raised in honor of a
great man. Solomon described the true and proper use of the temple,
when he entreated that the Lord would "hearken unto the supplications
of His servant and His people Israel, which they should make towards
this place." In short, the grand purpose for which the temple was
erected was precisely the same as that contemplated by
churches—to afford the opportunity and means of public and social
worship, according to the ritual of the Mosaic dispensation—to
supplicate the divine mercy and favor—to render thanks for past
instances of goodness, and offer petitions for future blessings (see on
22. If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, &c.—In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.
38. If they return to thee … in the land of
their captivity … and pray toward their land, which thou gavest
unto their fathers—These words gave rise to the favorite
usage of the ancient as well as modern Jews, of turning in prayer
toward Jerusalem, in whatever quarter of the world they might be, and
of directing their faces toward the temple when in Jerusalem itself or
in any part of the holy land (
41. arise, O Lord God into thy
resting-place—These words are not found in the record of this
prayer in the First Book of Kings; but they occur in
into thy resting-place—the temple so
called (
the ark of thy strength—the abode by
which Thy glorious presence is symbolized, and whence Thou dost issue
Thine authoritative oracles, and manifest Thy power on behalf of Thy
people when they desire and need it. It might well be designated the
ark of God's strength, because it was through means of it the mighty
miracles were wrought and the brilliant victories were won, that
distinguish the early annals of the Hebrew nation. The sight of it
inspired the greatest animation in the breasts of His people, while it
diffused terror and dismay through the ranks of their enemies (compare
let thy priests … be clothed with
salvation—or with righteousness (
42. turn not away the face of thine anointed—that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart.
remember the mercies of David thy
servant—that is, the mercies promised to David, and in
consideration of that promise, hear and answer my prayer (compare
CHAPTER 7
1. the fire came down from heaven, and consumed
the burnt offering—Every act of worship was accompanied by a
sacrifice. The preternatural stream of fire kindled the mass of flesh,
and was a token of the divine acceptance of Solomon's prayer (see on
the glory of the Lord filled the
house—The cloud, which was the symbol of God's presence and
majesty, filled the interior of the temple (
2. the priests could not enter—Both from
awe of the miraculous fire that was burning on the altar and from the
dense cloud that enveloped the sanctuary, they were unable for some
time to perform their usual functions (see on
3. all the children of Israel … bowed themselves with their faces to the ground upon the pavement—This form of prostration (that of lying on one's knees with the forehead touching the earth), is the manner in which the Hebrews, and Orientals in general, express the most profound sentiments of reverence and humility. The courts of the temple were densely crowded on the occasion, and the immense multitude threw themselves on the ground. What led the Israelites suddenly to assume that prostrate attitude on the occasion referred to, was the spectacle of the symbolical cloud slowly and majestically descending upon the temple, and then entering it.
4. Then the king and all the people offered
sacrifices—Whether the individual worshippers slaughtered
their own cattle, or a certain portion of the vast number of the
Levitical order in attendance performed that work, as they sometimes
did, in either case the offerings were made through the priests, who
presented the blood and the fat upon the altar (see on
5, 6. so the king and all the people dedicated the house of God—The ceremonial of dedication consisted principally in the introduction of the ark into the temple, and in the sacrificial offerings that were made on a scale of magnitude suitable to the extraordinary occasion. All present, the king, the people, and the priests, took part according to their respective stations in the performance of the solemn service. The duty, of course, devolved chiefly on the priests, and hence in proceeding to describe their several departments of work, the historian says, generally, "the priests waited on their offices." While great numbers would be occupied with the preparation and offering of the victims, others sounded with their trumpets, and the different bands of the Levites praised the Lord with vocal and instrumental music, by the hundred thirty-sixth Psalm, the oft-recurring chorus of which is, "for His mercy endureth for ever."
7. Solomon hallowed the middle of the court—On this extraordinary occasion, when a larger number of animals were offered than one altar and the usual place of rings to which the animals were bound would admit, the whole space was taken in that was between the place of rings and the west end of the court to be used as a temporary place for additional altars. On that part of the spacious court holocausts were burning all round.
8. Solomon kept the feast seven days—The
time chosen for the dedication of the temple was immediately previous
to the feast of tabernacles (see on
all Israel … from the entering in of Hamath—that is, the defile at Lebanon.
unto the river of Egypt—that is, Rhinocorura, now El-Arish, the south boundary of Palestine.
10. on the three and twentieth day of the seventh month—This was the last day of the feast of tabernacles.
12. the Lord appeared to Solomon by
night—(See on
CHAPTER 8
2. cities which Huram had restored … Solomon
built them, &c.—These cities lay in the northwest of
Galilee. Though included within the limits of the promised land, they
had never been conquered. The right of occupying them Solomon granted
to Huram, who, after consideration, refused them as unsuitable to the
commercial habits of his subjects (see on
3-6. And Solomon went to
Hamath-zobah—Hamath was on the Orontes, in Cœle-Syria.
Its king, Toi, had been the ally of David; but from the combination,
Hamath and Zobah, it would appear that some revolution had taken place
which led to the union of these two petty kingdoms of Syria into one.
For what cause the resentment of Solomon was provoked against it, we
are not informed, but he sent an armed force which reduced it. He made
himself master also of Tadmor, the famous Palmyra in the same region.
Various other cities along the frontiers of his extended dominions he
repaired and fitted up, either to serve as store-places for the
furtherance of his commercial enterprises, or to secure his kingdom
from foreign invasion (see on
7. all the people that were left,
&c.—The descendants of the Canaanites who remained in the
country were treated as war prisoners, being obliged to "pay tribute or
to serve as galley slaves" (
10. two hundred and fifty that bare
rule—(Compare
11. Solomon brought up the daughter of Pharaoh out
of the city of David unto the house that he had built for
her—On his marriage with the Egyptian princess at the
beginning of his reign, he assigned her a temporary abode in the city
of David, that is, Jerusalem, until a suitable palace for his wife had
been erected. While that palace was in progress, he himself lodged in
the palace of David, but he did not allow her to occupy it, because he
felt that she being a heathen proselyte, and having brought from her
own country an establishment of heathen maid-servants, there would have
been an impropriety in her being domiciled in a mansion which was or
had been hallowed by the reception of the ark. It seems she was
received on her arrival into his mother's abode (
15. they departed not from the commandment of the king—that is, David, in any of his ordinances, which by divine authority he established.
unto the priests and Levites concerning any matter, or concerning the treasures—either in regulating the courses of the priests and Levites, or in the destination of his accumulated treasures to the construction and adornment of the temple.
17. Then went Solomon to Ezion-geber, and to Eloth—These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in the modern Akaba, Ezion-geber in El Gudyan [Robinson]. Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that in mind he made a contract with Huram for ships and seamen to instruct his people in navigation.
18. Huram sent him … ships—either
sent him ship-men, able seamen, overland; or, taking the word
"sent" in a looser sense, supplied him, that is, built
him ships—namely, in docks at Eloth (compare
four hundred and fifty talents of
gold—(Compare
CHAPTER 9
1-4. when the queen of Sheba heard of the fame of
Solomon—(See on
13. Now the weight of gold that came to Solomon in
one year—(See on
six hundred and threescore and six talents of
gold—The sum named is equal to £3,646,350; and if we
take the proportion of silver (
21. the king's ships went to Tarshish—rather, "the king's ships of Tarshish went" with the servants of Huram.
ships of Tarshish—that is, in burden and construction like the large vessels built for or used at Tarshish [Calmet, Fragments].
25. Solomon had four thousand stalls—It
has been conjectured [Gesenius,
Hebrew Lexicon] that the original term may signify not only
stall or stable, but a number of horses occupying the same number of
stalls. Supposing that ten were put together in one part, this would
make forty thousand. According to this theory of explanation, the
historian in Kings refers to horses [see
28. they brought unto Solomon horses out of
Egypt—(See on
CHAPTER 10
1. Rehoboam went to Shechem—(See on
3. And they sent—rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.
7. If thou be kind to this people, and please
them, and speak good words to them—In the Book of Kings
[
15-17. the king hearkened not unto the people, for the cause was of God—Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.
CHAPTER 11
1-4. Rehoboam … gathered of the house of
Judah and Benjamin … to fight against Israel—(See
5-11. built cities for defence in
Judah—This is evidently used as the name of the southern
kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it
prudent to lose no time in fortifying several cities that lay along the
frontier of his kingdom. Jeroboam, on his side, took a similar
precaution (
13-17. the priests and the Levites …
resorted to him out of all their coasts—This was an accession
of moral power, for the maintenance of the true religion is the best
support and safeguard of any nation; and as it was peculiarly the grand
source of the strength and prosperity of the Hebrew monarchy, the great
numbers of good and pious people who sought an asylum within the
territories of Judah contributed greatly to consolidate the throne of
Rehoboam. The cause of so extensive an emigration from the kingdom of
Israel was the deep and daring policy of Jeroboam, who set himself to
break the national unity by entirely abolishing, within his dominions,
the religious institutions of Judaism. He dreaded an eventual reunion
of the tribes if the people continued to repair thrice a year to
worship in Jerusalem as they were obliged by law to do. Accordingly, on
pretense that the distance of that city was too great for multitudes of
his subjects, he fixed upon two more convenient places, where he
established a new mode of worshipping God under gross and prohibited
symbols [
15. he ordained him priests—The persons
he appointed to the priesthood were low and worthless creatures (
for the high places—Those favorite places of religious worship were encouraged throughout the country.
for the devils—a term sometimes used
for idols in general (
for the calves which he had
made—figures of the ox gods Apis and Mnevis, with which
Jeroboam's residence in Egypt had familiarized him. (See on
17. they strengthened the kingdom of Judah—The innovating measures of Jeroboam were not introduced all at once. But as they were developed, the secession of the most excellent of his subjects began, and continuing to increase for three years, lowered the tone of religion in his kingdom, while it proportionally quickened its life and extended its influence in that of Judah.
18. Rehoboam took Mahalath—The names of
her father and mother are given. Jerimoth, the father, must have been
the son of one of David's concubines (
20. after her he took Maachah …
daughter—that is, granddaughter (
21. he took eighteen wives, and threescore
concubines—This royal harem, though far smaller than his
father's, was equally in violation of the law, which forbade a king to
"multiply wives unto himself" [
22. made Abijah … chief … ruler among
his brethren—This preference seems to have been given to
Abijah solely from the king's doting fondness for his mother and
through her influence over him. It is plainly implied that Abijah was
not the oldest of the family. In destining a younger son for the
kingdom, without a divine warrant, as in Solomon's case, Rehoboam acted
in violation of the law (
23. he dealt wisely—that is, with deep
and calculating policy (
and dispersed of all his children … unto every fenced city—The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs ensure peace and tranquillity to their kingdom by bestowing government offices on their sons and grandsons. They obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, younger princes were, till very lately, shut up in the harem during their father's lifetime; and, to prevent competition, they were blinded or killed when their brother ascended the throne. In the former country the old practice of dispersing them through the country as Rehoboam did, has been again revived.
CHAPTER 12
1. when Rehoboam had established the kingdom, and
had strengthened himself—(See on
2. Shishak king of Egypt came up against Jerusalem—He was the first king of the twenty-second or Bubastic Dynasty. What was the immediate cause of this invasion? Whether it was in resentment for some provocation from the king of Judah, or in pursuance of ambitious views of conquest, is not said. But the invading army was a vast horde, for Shishak brought along with his native Egyptians an immense number of foreign auxiliaries.
3-5. the Lubims—the Libyans of northeastern Africa.
the Sukkiims—Some think these were the Kenite Arabs, dwellers in tents, but others maintain more justly that these were Arab troglodytes, who inhabited the caverns of a mountain range on the western coast of the Red Sea.
and the Ethiopians—from the regions
south of Egypt. By the overwhelming force of numbers, they took the
fortresses of Judah which had been recently put in a state of defense,
and marched to lay siege to the capital. While Shishak and his army was
before Jerusalem, the prophet Shemaiah addressed Rehoboam and the
princes, tracing this calamity to the national apostasy and threatening
them with utter destruction in consequence of having forsaken God
(
6. the princes of Israel—(compare
7, 8. when the Lord saw that they humbled themselves—Their repentance and contrition was followed by the best effects; for Shemaiah was commissioned to announce that the phial of divine judgment would not be fully poured out on them—that the entire overthrow of the kingdom of Judah would not take place at that time, nor through the agency of Shishak; and yet, although it should enjoy a respite from total subversion, [Judah] should become a tributary province of Egypt in order that the people might learn how much lighter and better is the service of God than that of idolatrous foreign despots.
9. So Shishak … came up against
Jerusalem—After the parenthetical clause (
he took all—that is, everything valuable he found. The cost of the targets and shields has been estimated at about £239,000 [Napier, Ancient Workers in Metal].
the shields of gold—made by Solomon,
were kept in the house of the forest of Lebanon (
12. when he humbled himself, the wrath of the Lord
turned from him—The promise (
13, 14. Rehoboam strengthened … and reigned—The Egyptian invasion had been a mere predatory expedition, not extending beyond the limits of Judah, and probably, ere long, repelled by the invaded. Rehoboam's government acquired new life and vigor by the general revival of true religion, and his reign continued many years after the departure of Shishak. But
he prepared not his heart to seek the
Lord—that is, he did not adhere firmly to the good course of
reformation he had begun, "and he did evil," for through the unhappy
influence of his mother, a heathen foreigner, he had no doubt received
in his youth a strong bias towards idolatry (see on
CHAPTER 13
2. His mother's name also was Michaiah, the
daughter of Uriel—the same as Maachah (see on
of Gibeah—probably implies that Uriel was connected with the house of Saul.
there was war between Abijah and
Jeroboam—The occasion of this war is not recorded (see
3. Abijah set the battle in array—that is, took the field and opened the campaign.
with … four hundred thousand chosen men
… Jeroboam with eight hundred thousand—These are,
doubtless, large numbers, considering the smallness of the two
kingdoms. It must be borne in mind, however, that Oriental armies are
mere mobs—vast numbers accompanying the camp in hope of plunder,
so that the gross numbers described as going upon an Asiatic expedition
are often far from denoting the exact number of fighting men. But in
accounting for the large number of soldiers enlisted in the respective
armies of Abijah and Jeroboam, there is no need of resorting to this
mode of explanation; for we know by the census of David the immense
number of the population that was capable of bearing arms (
4-12. Abijah stood up upon Mount
Zemaraim—He had entered the enemy's territory and was
encamped on an eminence near Beth-el (
13-17. But Jeroboam caused an ambushment to come
about behind them—The oration of Abijah, however animating an
effect it might have produced on his own troops, was unheeded by the
party to whom it was addressed; for while he was wasting time in
useless words, Jeroboam had ordered a detachment of his men to move
quietly round the base of the hill, so that when Abijah stopped
speaking, he and his followers found themselves surprised in the rear,
while the main body of the Israelitish forces remained in front. A
panic might have ensued, had not the leaders "cried unto the Lord," and
the priests "sounded with the trumpets"—the pledge of victory
(
19. Abijah pursued after Jeroboam, and took cities from him—This sanguinary action widened the breach between the people of the two kingdoms. Abijah abandoned his original design of attempting the subjugation of the ten tribes, contenting himself with the recovery of a few border towns, which, though lying within Judah or Benjamin, had been alienated to the new or northern kingdom. Among these was Beth-el, which, with its sacred associations, he might be strongly desirous to wrest from profanation.
20. Neither did Jeroboam recover strength again in the days of Abijah—The disastrous action at Zemaraim, which caused the loss of the flower and chivalry of his army, broke his spirits and crippled his power.
the Lord struck him, and he died—that
is, Jeroboam. He lived, indeed, two years after the death of Abijah
(
CHAPTER 14
1. In his days the land was quiet ten
years—This long interval of peace was the continued effect of
the great battle of Zemaraim (compare
2. Asa did that which was good and
right—(compare
3. brake down the images—of Baal (see on
cut down the groves—rather, "Asherim."
5. he took away … the high places—that is, those devoted to idolatrous rites.
took away out of all the cities of Judah the
high places and the images—All public objects and relics of
idolatry in Jerusalem and other cities through his kingdom were
destroyed; but those high places where God was worshipped under the
figure of an ox, as at Beth-el, were allowed to remain (
6. he built fenced cities in Judah—(See
on
7. while the land is yet before us—that is, while we have free and undisputed progress everywhere; no foe is near; but, as this happy time of peace may not last always and the kingdom is but small and weak, let us prepare suitable defenses in case of need. He had also an army of five hundred eighty thousand men. Judah furnished the heavily armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers, but all capable of bearing arms and liable to be called into service.
9. there came out against them Zerah the Ethiopian—This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I, successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighborhood of Gerar.
a thousand thousand, and three hundred chariots—"Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men and attack the enemy. Every one of these Cushite shepherds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah's bread or drinking a pint of his water" [Bruce, Travels].
10. Then Asa went out against him, and they set
the battle in array … at Mareshah—one of the towns
which Rehoboam fortified (
11-13. Asa cried unto the Lord his God—Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict—completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde.
CHAPTER 15
1. Azariah the son of Oded—This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.
2. The Lord is with you, while ye be with him—You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.
3-6. Now for a long season Israel hath been
without the true God, &c.—Some think that Azariah was
referring to the sad and disastrous condition to which superstition and
idolatry had brought the neighboring kingdom of Israel. His words
should rather be taken in a wider sense, for it seems manifest that the
prophet had his eye upon many periods in the national history, when the
people were in the state described—a state of spiritual
destitution and ignorance—and exhibited its natural result as
widespread anarchy, mutual dissension among the tribes, and general
suffering (
7. Be ye strong—Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter.
your work shall be rewarded—What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.
8. when Asa heard … the prophecy of Oded the prophet—The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [Bertheau].
he took courage—Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land.
and out of the cities which he had taken from
mount Ephraim—He may have acquired cities of Ephraim, the
conquest of which is not recorded (
renewed the altar of the Lord … before the
porch—that is, the altar of burnt offering. As this was done
on or about the fifteenth year of the reign of this pious king, the
renewal must have consisted in some splendid repairs or embellishments,
which made it look like a new dedication, or in a reconstruction of a
temporary altar, like that of Solomon (
9-15. he gathered all Judah and Benjamin—Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people.
and the strangers with them out of Ephraim and Manasseh—The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel.
and out of Simeon—Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.
10-14. the third month—when was held the
feast of pentecost. On this occasion, it was celebrated at Jerusalem by
an extraordinary sacrifice of seven hundred oxen and seven thousand
sheep, the spoil of the Ethiopians being offered. The assembled
worshippers entered with great and holy enthusiasm into a national
covenant "to seek the Lord their God … with all their heart and
with all their soul;" and, at the same time, to execute with rigor the
laws which made idolatry punishable with death (
18. the things that his father had dedicated—probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented.
and that he himself had dedicated—of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory.
CHAPTER 16
1-6. In the six and thirtieth year of the reign of
Asa, Baasha … came up against Judah—Baasha had died
several years before this date (
Baasha … built Ramah—that is,
fortified it. The blessing of God which manifestly rested at this time
on the kingdom of Judah, the signal victory of Asa, the freedom and
purity of religious worship, and the fame of the late national
covenant, were regarded with great interest throughout Israel, and
attracted a constantly increasing number of emigrants to Judah. Baasha,
alarmed at this movement, determined to stem the tide; and as the high
road to and from Jerusalem passed by Ramah, he made that frontier town,
about six miles north of Asa's capital, a military station, where the
vigilance of his sentinels would effectually prevent all passage across
the boundary of the kingdom (see on
4. Ben-hadad … sent the captains of his armies … and they smote … Abelmaim—"The meadow of waters," supposed to have been situated on the marshy plain near the uppermost lake of the Jordan. The other two towns were also in the northern district of Palestine. These unexpected hostilities of his Syrian ally interrupted Baasha's fortifications at Ramah, and his death, happening soon after, prevented his resuming them.
7-10. Hanani the seer came to Asa … and
said—His object was to show the king his error in forming his
recent league with Ben-hadad. The prophet represented the appropriation
of the temple treasures to purchase the services of the Syrian
mercenaries, as indicating a distrust in God most blameable with the
king's experience. He added, that in consequence of this want of faith,
Asa had lost the opportunity of gaining a victory over the united
forces of Baasha and Ben-hadad, more splendid than that obtained over
the Ethiopians. Such a victory, by destroying their armies, would have
deprived them of all power to molest him in the future; whereas by his
foolish and worldly policy, so unworthy of God's vicegerent, to
misapply the temple treasures and corrupt the fidelity of an ally of
the king of Israel, he had tempted the cupidity of the one, and
increased the hostility of the other, and rendered himself liable to
renewed troubles (
10. Asa oppressed some of the people the same time—The form or degree of this oppression is not recorded. The cause of his oppressing them was probably due to the same offense as that of Hanani—a strong expression of their dissatisfaction with his conduct in leaguing with Ben-hadad, or it may have been his maltreatment of the Lord's servant.
12. Asa … was diseased in his feet—probably the gout.
yet his disease was exceeding great—better, "moved upwards" in his body, which proves the violent and dangerous type of the malady.
yet in his disease he sought not to the Lord,
but to the physicians—most probably Egyptian physicians, who
were anciently in high repute at foreign courts, and who pretended to
expel diseases by charms, incantations, and mystic arts. Asa's fault
consisted in his trusting to such physicians, while he neglected to
supplicate the aid and blessing of God. The best and holiest men have
been betrayed for a time into sins, but through repentance have risen
again; and as Asa is pronounced a good man (
14. they buried him in his own sepulchres—The tombs in the neighborhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres.
laid him in the bed … filled with sweet odours and divers kinds of spices—It is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious character and patriotic government. But whether "the bed" means a state couch on which he lay exposed to public view, the odoriferous perfumes being designed to neutralize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to say.
they made a very great burning for
him—according to some, for consuming the spices. According to
others, it was a magnificent pile for the cremation of the
corpse—a usage which was at that time, and long after, prevalent
among the Hebrews, and the omission of which in the case of royal
personages was reckoned a great indignity (
CHAPTER 17
1. Jehoshaphat … strengthened himself
against Israel—The temper and proceedings of the kings of
Israel rendered it necessary for him to prepare vigorous measures of
defense on the northern frontier of his kingdom. These consisted in
filling all the fortresses with their full complement of troops and
establishing military stations in various parts of the country, as well
as in the cities of Mount Ephraim, which belonged to Jehoshaphat (
3-5. he walked in the first ways of his father David—He imitated the piety of his great ancestor in the early part of his reign before he made those unhappy lapses which dishonored his character.
and sought not unto Baalim—a term used for idols generally in contradistinction to the Lord God of his father.
4. and not after the doings of Israel—He observed with scrupulous fidelity, and employed his royal influence to support the divine institutions as enacted by Moses, abhorring that spurious and unlawful calf-worship that now formed the established religion in Israel. Being thus far removed, alike from gross idolatry and Israelitish apostasy, and adhering zealously to the requirements of the divine law, the blessing of God rested on his government. Ruling in the fear of God, and for the good of his subjects, "the Lord established the kingdom in his hand."
5. all Judah brought …
presents—This was customary with the people generally at the
beginning of a reign (
6. his heart was lifted up in the ways of the
Lord—Full of faith and piety, he possessed zeal and courage
to undertake the reformation of manners, to suppress all the works and
objects of idolatry (see on
7-11. Also in the third year of his reign he sent to his princes, … to teach in the cities of Judah—The ordinary work of teaching devolved on the priests. But extraordinary commissioners were appointed, probably to ascertain whether the work had been done or neglected. This deputation of five princes, assisted by two priests and nine Levites, was to make a circuit of the towns in Judah. It is the first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying out fully this excellent plan of home education, for the kingdom enjoyed internal tranquillity as well as freedom for foreign wars. It is conformable to the pious style of the sacred historian to trace this profound peace to the "fear of the Lord having fallen on all kingdoms of the lands that were round about Judah."
9. the book of the law—that is, either the whole Pentateuch or only the book of Deuteronomy, which contains an abridgment of it.
11. Also some of the Philistines brought
Jehoshaphat presents, and tribute silver—either they had been
his tributaries, or they were desirous of securing his valuable
friendship, and now made a voluntary offer of tribute. Perhaps they
were the Philistines who had submitted to the yoke of David (
the Arabians—the nomad tribes on the south of the Dead Sea, who, seeking the protection of Jehoshaphat after his conquest of Edom, paid their tribute in the way most suitable to their pastoral habits—the present of so many head of cattle.
14. these are the numbers—The warriors were arranged in the army according to their fathers houses. The army of Jehoshaphat, commanded by five great generals and consisting of five unequal divisions, comprised one million one hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and in the number of his troops.
CHAPTER 18
2. after certain years he went down to Ahab to
Samaria—This is word for word, the same as
CHAPTER 19
1-4. Jehoshaphat … returned to his house in
peace—(See
4. he went out again through the
people—This means his reappointing the commissioners of
public instruction (
5-7. he set judges in the land—There had
been judicial courts established at an early period. But Jehoshaphat
was the first king who modified these institutions according to the
circumstances of the now fragmentary kingdom of Judah. He fixed local
courts in each of the fortified cities, these being the provincial
capitals of every district (see on
8. set of the Levites … priests, and of the chief of the fathers of Israel—A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.
CHAPTER 20
1. the children of Moab … Ammon, and with
them other beside the Ammonites—supposed to be rather the
name of a certain people called Mohammonim or Mehunim (
2. from beyond the sea on this side
Syria—Instead of "Syria," some versions read "Edom," and many
able critics prefer this reading, both because the nomad tribes here
mentioned were far from Syria, and because express mention is made of
Mount Seir, that is, Edom. The meaning then is: this confederate horde
was composed of the different tribes that inhabited the far distant
regions bordering on the northern and eastern coasts of the Red Sea.
Their progress was apparently by the southern point of the Dead Sea, as
far as En-gedi, which, more anciently, was called Hazezon-tamar (
3, 4. Jehoshaphat … proclaimed a fast
throughout all Judah—Alarmed by the intelligence and
conscious of his total inability to repel this host of invaders,
Jehoshaphat felt his only refuge was at the horns of the altar. He
resolved to employ the aid of his God, and, in conformity with this
resolution, he summoned all his subjects to observe a solemn fast at
the sanctuary. It was customary with the Hebrew kings to proclaim fasts
in perilous circumstances, either in a city, a district, or throughout
the entire kingdom, according to the greatness of the emergency. On
this occasion, it was a universal fast, which extended to infants
(
5-13. Jehoshaphat stood … in the house of
the Lord, before the new court—that is, the great or outer
court (
6-12. And said, O Lord God of our fathers—This earnest and impressive prayer embraces every topic and argument which, as king and representative of the chosen people, he could urge. Then it concludes with an earnest appeal to the justice of God to protect those who, without provocation, were attacked and who were unable to defend themselves against overwhelming numbers.
14-18. Then upon Jahaziel … came the Spirit of the Lord—This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.
16. they come up by the cliff of Ziz—This seems to have been nothing else than the present pass which leads northwards, by an ascent from En-gedi to Jerusalem, issuing a little below Tekoa. The wilderness of Jeruel was probably the large flat district adjoining the desert of Tekoa, called El-Husasah, from a wady on its northern side [Robinson].
18. Jehoshaphat bowed his head … and all Judah, &c.—This attitude was expressive of reverence to God and His Word, of confidence in His promise, and thankfulness for so extraordinary a favor.
19. the Levites … stood up to praise the Lord—doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.
20, 21. as they went forth, Jehoshaphat stood … Hear me, O Judah, and ye inhabitants of Jerusalem—probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.
21. he appointed singers … that they should praise … as they went out before the army—Having arranged the line of procession, he gave the signal to move forwards. The Levites led the van with their musical instruments; and singing the 136th Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory.
22. when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir—Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.
24-26. when Judah came toward the watchtower in the wilderness—Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.
31. Jehoshaphat reigned over Judah—(See
32. walked in the way of Asa his father, and
departed not from it—He was more steadfast and consistently
religious (compare
33. the high places were not taken
away—Those on which idolatry was practised were entirely
destroyed (
35-37. after this did Jehoshaphat … join
himself with Ahaziah … to make ships—A combined fleet
was built at Ezion-geber, the destination of which was to voyage to
Tartessus, but it was wrecked. Jehoshaphat's motive for entering into
this partnership was to secure a free passage through Israel, for the
vessels were to be conveyed across the Isthmus of Suez, and to sail to
the west of Europe from one of the ports of Palestine on the
Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and
foretold, as divine judgment, the total wreck of the whole fleet. The
consequence was, that although Jehoshaphat broke off—in obedience
to the divine will—his league with Ahaziah, he formed a new
scheme of a merchant fleet, and Ahaziah wished to be admitted a partner
[
CHAPTER 21
1-4. Jehoshaphat slept with his fathers …
Jehoram … reigned—The late king left seven sons; two of
them are in our version named Azariah; but in the Hebrew they appear
considerably different, the one being spelt "Azariah," and the other
"Azariahu." Though Jehoshaphat had made his family arrangements with
prudent precaution, and while he divided the functions of royalty in
his lifetime (compare
6, 7. he walked … as did the house of Ahab,
for he had the daughter of Ahab to wife—The precepts and
examples of his excellent father were soon obliterated by his
matrimonial alliance with a daughter of the royal house of Israel.
Through the influence of Athaliah he abolished the worship of the Lord,
and encouraged an introduction of all the corruptions prevalent in the
sister kingdom. The divine vengeance was denounced against him, and
would have utterly destroyed him and his house, had it not been for a
tender regard to the promise made to David (
8-10. the Edomites revolted—That nation
had been made dependent by David, and down to the time of Jehoshaphat
was governed by a tributary ruler (
12-15. there came a writing to him from Elijah the
prophet—That prophet's translation having taken place in the
reign of Jehoshaphat [
13-19. hast made Judah and the inhabitants of
Jerusalem … like to the whoredoms of the house of
Ahab—that is, introduced the superstitions and vices of
Phœnician idolatry (see on
CHAPTER 22
1. the inhabitants of Jerusalem made Ahaziah
… king—or Jehoahaz (
2. Forty and two years old was Ahaziah when he
began to reign—(Compare
Athaliah the daughter of Omri—more properly, "granddaughter." The expression is used loosely, as the statement was made simply for the purpose of intimating that she belonged to that idolatrous race.
3, 4. his mother was his counsellor … they
were his counsellors—The facile king surrendered himself
wholly to the influence of his mother and her relatives. Athaliah and
her son introduced a universal corruption of morals and made idolatry
the religion of the court and the nation. By them he was induced not
only to conform to the religion of the northern kingdom, but to join a
new expedition against Ramoth-gilead (see
5. went … to war against Hazael, king of Syria—It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.
6. Azariah went down—that is, from Ramoth-gilead, to visit the king of Israel, who was lying ill of his wounds at Jezreel, and who had fled there on the alarm of Jehu's rebellion.
9. he sought Ahaziah, and they caught him (for he
was hid in Samaria)—(compare
So the house of Ahaziah had no power to keep
still the kingdom—His children were too young to assume the
reins of government, and all the other royal princes had been massacred
by Jehu (
10. Athaliah … arose and destroyed all the
seed royal—(See on
12. he was with them hid in the house of God—Certain persons connected with the priesthood had a right to occupy the buildings in the outer wall, and all within the outer wall was often called the temple. Jehoiada and his family resided in one of these apartments.
CHAPTER 23
1. in the seventh year Jehoiada … took the
captains of hundreds, &c.—(See on
2. chief of all the fathers of Israel—This name is frequently used in Chronicles for Judah and Benjamin, now all that remained of Israel. Having cautiously entrusted the secret of the young prince's preservation to all the leading men in the kingdom, he enlisted their interest in the royal cause and got their pledge to support it by a secret oath of fidelity.
they came to Jerusalem—The time chosen for the grand discovery was, probably, one of the annual festivals, when there was a general concourse of the nation at the capital.
4-9. This is the thing that ye shall do—The arrangements made for defense are here described. The people were divided into three bodies; one attended as guards to the king, while the other two were posted at all the doors and gates, and the captains and military officers who entered the temple unarmed to lull suspicion, were furnished with weapons out of the sacred armory, where David had deposited his trophies of victory and which was reopened on this occasion.
8. Jehoiada … dismissed not the courses—As it was necessary to have as large a disposable force as he could command on such a crisis, the high priest detained those who, in other circumstances, would have returned home on the expiry of their week of service.
11. Then they brought out the king's son, and put
upon him the crown, and gave him the testimony—Some think
that the original word rendered "testimony," as its derivation
warrants, may signify here the regalia, especially the bracelet (
God save the king—literally, "Long live the king."
12. Athaliah heard the noise of the people—The unusual commotion, indicated by the blast of the trumpets and the vehement acclamations of the people, drew her attention, or excited her fears. She might have flattered herself that, having slain all the royal family, she was in perfect security; but it is just as likely that, finding on reflection, one had escaped her murderous hands, she might not deem it expedient to institute any enquiries; but the very idea would keep her constantly in a state of jealous suspicion and irritation. In that state of mind, the wicked usurper, hearing across the Tyropœon the outburst of popular joy, rushed across the bridge to the temple grounds, and, penetrating from a single glance the meaning of the whole scene, raised a shriek of "Treason!"
13. behold, the king stood at his pillar at the
entering in—The king's pillar was in the people's court,
opposite that of the priests'. The young king, arrayed in the royal
insignia, had been brought out of the inner, to stand forth in the
outer court, to the public view. Some think that he stood on the brazen
scaffold of Solomon, erected beside the pillar [see on
14, 15. Slay her not in the house of the Lord
… and when she was come to the entering of the horse gate by the
king's house, they slew her there—The high priest ordered her
immediately to be taken out of the temple grounds and put to death.
"And they laid hands on her; and she went by the way by the which
horses came into the king's house: and there was she slain" (
16. Jehoiada made a covenant—(See on
CHAPTER 24
1-3. Joash … began to reign—(See
on
3. Jehoiada took for him two wives—As Jehoiada was now too old to contract such new alliances, the generality of interpreters apply this statement to the young king.
4-14. Joash was minded to repair the house of the
Lord—(See on
15, 16. Jehoiada waxed old … and died—His life, protracted to unusual longevity and spent in the service of his country, deserved some tribute of public gratitude, and this was rendered in the posthumous honors that were bestowed on him. Among the Hebrews, intramural interment was prohibited in every city but Jerusalem, and there the exception was made only to the royal family and persons of eminent merit, on whom the distinction was conferred of being buried in the city of David, among the kings, as in the case of Jehoiada.
17-22. Now came the princes of Judah, and make obeisance to the king—Hitherto, while Joash occupied the throne, his uncle had held the reins of sovereign power, and by his excellent counsels had directed the young king to such measures as were calculated to promote both the civil and religious interests of the country. The fervent piety, practical wisdom, and inflexible firmness of that sage counsellor exerted immense influence over all classes. But now that the helm of the state-ship was no longer steered by the sound head and firm hand of the venerable high priest, the real merits of Joash's administration appear; and for want of good and enlightened principle, as well as, perhaps, of natural energy of character, he allowed himself to be borne onward in a course which soon wrecked the vessel upon hidden rocks.
the king hearkened unto them, &c.—They were secretly attached to idolatry, and their elevated rank affords sad proof how extensively and deeply the nation had become corrupted during the reigns of Jehoram, Ahaziah, and Athaliah. With strong professions of allegiance they humbly requested that they might not be subjected to the continued necessity of frequent and expensive journeys to Jerusalem, but allowed the privilege their fathers had enjoyed of worshipping God in high places at home. They framed their petition in this plausible and least offensive manner, well knowing that, if excused attendance at the temple, they might—without risk of discovery or disturbance—indulge their tastes in the observance of any private rites they pleased. The weak-minded king granted their petition; and the consequence was, that when they left the house of the Lord God of their fathers, they soon "served groves and idols."
18. wrath came upon Judah and Jerusalem—The particular mention of Jerusalem as involved in the sin implies that the neglect of the temple and the consequent idolatry received not only the king's toleration, but his sanction; and it naturally occurs to ask how, at his mature age, such a total abandonment of a place with which all his early recollections were associated can be accounted for. It has been suggested that what he had witnessed of the conduct of many of the priests in the careless performance of the worship, and especially their unwillingness to collect the money, as well as apply a portion of their revenues for the repairs of the temple, had alienated and disgusted him [Le Clerc].
19. Yet he sent prophets—Elisha, Micah,
Jehu son of Hanani, Jahaziel son of Zechariah (
20, 21. the Spirit of God came upon Zechariah the
son of Jehoiada—probably a younger son, for his name does not
occur in the list of Aaron's successors (
stood above the people—Being of the priestly order, he spoke from the inner court, which was considerably higher than that of the people.
and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper, &c.—His near relationship to the king might have created a feeling of delicacy and reluctance to interfere; but at length he, too, was prompted by an irresistible impulse to protest against the prevailing impiety. The bold freedom and energy of [Zechariah's] remonstrance, as well as his denunciation of the national calamities that would certainly follow, were most unpalatable to the king; while they so roused the fierce passions of the multitude that a band of miscreants, at the secret instigation of Joash, stoned him to death. This deed of violence involved complicated criminality on the part of the king. It was a horrid outrage on a prophet of the Lord—base ingratitude to a family who had preserved his life—atrocious treatment of a true Hebrew patriot—an illegal and unrighteous exercise of his power and authority as a king.
22. when he died, he said, The Lord look upon it
and require it—These dying words, if they implied a
vindictive imprecation, exhibit a striking contrast to the spirit of
the first Christian martyr (
23. at the end of the year the host of Syria came
up—This invasion took place under the personal conduct of
Hazael, whom Joash, to save the miseries of a siege, prevailed on to
withdraw his forces by a large present of gold (
25. they left him in great diseases—The close of his life was embittered by a painful malady, which long confined him to bed.
his own servants conspired against him—These two conspirators (whose fathers were Jews, but their mothers aliens) were probably courtiers, who, having constant access to the bedchamber, could the more easily execute their design.
for the blood of the sons—read "the son" of Jehoiada. Public opinion seems to have ascribed the disasters of his life and reign to that foul crime. And as the king had long lost the esteem and respect of his subjects, neither horror nor sorrow was expressed for his miserable end!
CHAPTER 25
1. Amaziah was twenty and five years old,
&c.—(See
5. Amaziah … made captains, &c.—As all who were capable of bearing arms were liable to serve, it was quite natural in making up the muster-roll to class them according to their respective families and to appoint the officers of each corps from the same quarter; so that all the soldiers who formed a regiment were brothers, relatives, friends. Thus the Hebrew troops were closely linked together, and had strong inducements to keep steady in their ranks.
found them three hundred thousand choice
men—This was only a fourth part of Jehoshaphat's army (
6. He hired also an hundred thousand mighty men of valour … for an hundred talents of silver—This sum was paid into the treasury of Jehoahaz—not given as bounty to the mercenaries who were obliged to serve at the sovereign's call; their remuneration consisting only in the booty they might obtain. It was about £50,000 sterling, being 10s. per man, including officers—a very paltry pay, compared with the bounty given for a soldier in this country. But it must be remembered that in ancient times campaigns were short and the hazards of the service comparatively small.
7, 8. there came a man of God—sent to
dissuade Amaziah from the course he was following, on the ground that
"the Lord is not with Israel." This statement was perfectly
intelligible to the king. But the historian, writing long after,
thought it might require explanation, and therefore added the comment,
"with all the children of Ephraim." Idolatry had long been the
prevailing religion in that kingdom, and Ephraim its headquarters. As
to the other part of the prophet's advice (
10. separated them … the army … out of
Ephraim … their anger was greatly kindled against
Judah—Amaziah, who knew his position as the Lord's viceroy,
complied with the prophet's counsel, and, consenting to forfeit the
purchase money of the Israelitish soldiers, discharged them.
Exasperated at this treatment, they resolved to indemnify themselves
for the loss of their expected booty, and so on their return home they
plundered all the towns in their way, committing great havoc both of
life and property without any stoppage, as the king of Judah and his
army had set out on their expedition (
11. valley of salt—This ravine lies to
the south of the Dead Sea. The arms of Amaziah, in reward for his
obedience to the divine will, were crowned with victory—ten
thousand of the Edomites were slain on the field, and as many taken
prisoners, who were put to death by precipitation "from the top of the
rock" [
14-16. Amaziah … brought the gods of the children of Seir—The Edomites worshipped the sun under different forms and with various rites. But burning incense upon altars was a principal act of worship, and this was the very thing Amaziah is described as having with strange infatuation performed. Whether he had been captivated with the beauty of the images, or hoped by honoring the gods to disarm their spite at him for his conquest and harsh treatment of their votaries, his conduct in establishing these objects of religious homage in Jerusalem was foolish, ignorant, and highly offensive to God, who commissioned a prophet to rebuke him for his apostasy, and threaten him with the calamity that soon after befell him.
16. as he talked with him, &c.—Those who were invested with the prophetic character were entitled to counsel kings. Amaziah, had he not been offended by unwelcome truths, would have admitted the claim of this prophet, who was probably the same that had given him counsel previous to the war with Edom. But victory had elated and blinded him.
17. Then Amaziah … sent to Joash …
Come, let us see one another in the face—(See on
CHAPTER 26
1. Then all the people of Judah took
Uzziah—(See on
2. He built Eloth—or, "He it was who
built Eloth." The account of the fortifications of this port on the Red
Sea, which Uzziah restored to the kingdom of Judah (
5. he sought God in the days of Zechariah—a wise and pious counsellor, who was skilled in understanding the meaning and lessons of the ancient prophecies, and who wielded a salutary influence over Uzziah.
6, 7. he went forth and warred against the Philistines—He overcame them in many engagements—dismantled their towns, and erected fortified cities in various parts of the country, to keep them in subjection.
Jabneh—the same as Jabneel (
7. Gur-baal—thought by some to be Gerar, and by others Gebal.
8. the Ammonites gave gifts—The countries east of the Jordan became tributary to him, and by the rapid succession and extent of his victories, his kingdom was extended to the Egyptian frontier.
9. Uzziah built towers in Jerusalem,
&c.—whence resistance could be made, or missiles discharged
against assailants. The sites of the principal of these towers were: at
the corner gate (
10. Also he built towers in the
desert—for the threefold purpose of defense, of observation,
and of shelter to his cattle. He dug also a great many wells, for he
loved and encouraged all branches of agriculture. Some of these "were
in the desert," that is, in the district to the southeast of Jerusalem,
on the west of the Dead Sea, an extensive grazing district "in the low
country" lying between the mountains of Judah and the Mediterranean;
"and in the plains," east of the Jordan, within the territory of Reuben
(
in Carmel—This mountain, being within the boundary of Israel, did not belong to Uzziah; and as it is here placed in opposition to the vine-bearing mountains, it is probably used, not as a proper name, but to signify, as the word denotes, "fruitful fields" (Margin).
11-15. an host of fighting men, that went out to war by bands—He raised a strong body of militia, divided into companies or regiments of uniform size, which served in rotation. The enumeration was performed by two functionaries expert in the drawing up of military muster-rolls, under the superintendence of Hananiah, one of the high officers of the crown. The army consisted of 307,500 picked men, under the command of two thousand gallant officers, chiefs or heads of fathers' houses, so that each father's house formed a distinct band. They were fully equipped with every kind of military accoutrements, from brazen helmets, a habergeon or coat of mail, to a sling for stones.
15. he made … engines, invented by cunning men … to shoot arrows and great stones—This is the first notice that occurs in history of the use of machines for throwing projectiles. The invention is apparently ascribed to the reign of Uzziah, and Pliny expressly says they originated in Syria.
he was marvellously helped till he was strong—He conducted himself as became the viceroy of the Divine King, and prospered.
16-21. he transgressed against the Lord,
&c.—(See on
21. dwelt in a several house—in an infirmary [Bertheau].
23. they buried him … in the field of the burial which belonged to the kings—He was interred not in, but near, the sepulcher of the kings, as the corpse of a leper would have polluted it.
CHAPTER 27
1. Jotham was twenty and five years
old—(See on
His mother's name … Jerushah, the daughter
of Zadok—or descendant of the famous priest of that name
[
2. he did that which was right—The general rectitude of his government is described by representing it as conducted on the excellent principles which had guided the early part of his father's reign.
the people did yet corruptly—(See
3. He built the high gate of the house of the
Lord—situated on the north—that portion of the temple
hill which was high compared with the southern part—hence "the
higher," or upper gate (see on
and on the wall of Ophel—Hebrew, "the Ophel," that is, the mound, or eminence on the southeastern slope of the temple mount, a ridge lying between the valleys Kedron and Tyropœon, called "the lower city" [Josephus]. He
built much—having the same desire as his father to secure the defense of Jerusalem in every direction.
4. in the mountains of Judah, and in the forests he built castles and towers—that is, in the elevated and wooded spots where fortified cities could not be placed, he erected castles and towers.
5. He fought also with the king of the
Ammonites—This invasion he not only repelled, but, pursuing
the Ammonites into their own territory, he imposed on them a yearly
tribute, which, for two years, they paid. But when Rezin, king of
Syria, and Pekah, king of Israel, combined to attack the kingdom of
Judah, they took the opportunity of revolting, and Jotham was too
distracted by other matters to attempt the reconquest (see on
CHAPTER 28
1-4. Ahaz was twenty years old—(See on
5-7. the Lord … delivered him into the hand
of the king of Syria … he was also delivered into the hand of the
King of Israel—These verses, without alluding to the
formation of a confederacy between the Syrian and Israelitish kings to
invade the kingdom of Judah, or relating the commencement of the war in
the close of Jotham's reign (
delivered him … smote him … he was
also delivered—that is, his army, for Ahaz was not personally
included in the number either of the slain or the captives. The
slaughter of one hundred twenty thousand in one day was a terrible
calamity, which, it is (
7. Maaseiah the king's son—the sons of Ahaz being too young to take part in a battle, this individual must have been a younger son of the late King Jotham;
Azrikam the governor of the house—that is, "the palace"; and
Elkanah that was next to the king—that
is, the vizier or prime minister (
8-14. the children of Israel carried away captive
of their brethren two hundred thousand—These captives
included a great number of women, boys, and girls, a circumstance which
creates a presumption that the Hebrews, like other Orientals, were
accompanied in the war by multitudes of non-combatants (see on
15. the men which were expressed by name rose
up—These were either the "heads of the children of Ephraim"
(mentioned
16. At that time did king Ahaz send unto the kings
of Assyria—"kings," the plural for the singular, which is
found in many ancient versions. "At that time," refers to the period of
Ahaz' great distress, when, after a succession of defeats, he retreated
within the walls of Jerusalem. Either in the same or a subsequent
campaign, the Syrian and Israelitish allies marched there to besiege
him (see on
17. again the Edomites had come and smitten
Judah—This invasion must have been after Rezin (at the
beginning of the recent Syro-Israelitish war), had released that people
from the yoke of Judah (
18. Gederoth—on the Philistine frontier
(
Shocho—or Socoh (
Gimzo—now Jimza, a little east of Ludd
(Lydda) [Robinson]. All these disasters,
by which the "Lord brought Judah low," were because of Ahaz, king of
Israel (Judah), see
20. Tilgath-pilneser … distressed him, but
strengthened him not—that is, notwithstanding the temporary
relief which Tilgath-pilneser afforded him by the conquest of Damascus
and the slaughter of Rezin (
22. in the time of his distress did he trespass
yet more against the Lord—This infatuated king surrendered
himself to the influence of idolatry and exerted his royal authority to
extend it, with the intensity of a passion—with the ignorance and
servile fear of a heathen (
CHAPTER 29
1. Hezekiah began to reign, &c.—(see
on
3. in the first year of his reign, in the first month—not the first month after his accession to the throne, but in Nisan, the first month of the sacred year, the season appointed for the celebration of the passover.
he opened the doors of the house of the
Lord—which had been closed up by his father (
and repaired them—or embellished them
(compare
4, 5. the east street—the court of the
priests, which fronted the eastern gate of the temple. Assembling the
priests and Levites there, he enjoined them to set about the immediate
purification of the temple. It does not appear that the order referred
to the removal of idols, for objects of idolatrous homage could
scarcely have been put there, seeing the doors had been shut up [
6, 7. our fathers have trespassed—Ahaz and the generation contemporary with him were specially meant, for they "turned away their faces from the habitation of the Lord," and whether or not they turned east to the rising sun, they abandoned the worship of God. They "shut up the doors of the porch," so that the sacred ritual was entirely discontinued.
8, 9. Wherefore the wrath of the Lord was upon Judah and Jerusalem—This pious king had the discernment to ascribe all the national calamities that had befallen the kingdom to the true cause, namely, apostasy from God. The country had been laid waste by successive wars of invasion, and its resources drained. Many families mourned members of their household still suffering the miseries of foreign captivity; all their former prosperity and glory had fled; and to what was this painful and humiliating state of affairs to be traced, but to the manifest judgment of God upon the kingdom for its sins?
10, 11. Now it is in mine heart to make a covenant with the Lord God—Convinced of the sin and bitter fruits of idolatry, Hezekiah intended to reverse the policy of his father, and to restore, in all its ancient purity and glory, the worship of the true God. His commencement of this resolution at the beginning of his reign attests his sincere piety. It also proves the strength of his conviction that righteousness exalteth a nation; for, instead of waiting till his throne was consolidated, he devised measures of national reformation at the beginning of his reign and vigorously faced all the difficulties which, in such a course, he had to encounter, after the people's habits had so long been moulded to idolatry. His intentions were first disclosed to this meeting of the priests and Levites—for the agency of these officials was to be employed in carrying them into effect.
12-19. Then the Levites arose—Fourteen chiefs undertook the duty of collecting and preparing their brethren for the important work of cleansing the Lord's house. Beginning with the outer courts—that of the priests and that of the people—the cleansing of these occupied eight days, after which they set themselves to purify the interior; but as the Levites were not allowed to enter within the walls of the temple, the priest brought all the sweepings out to the porch, where they were received by the Levites and thrown into the brook Kedron. This took eight days more. At the end of this period they repaired to the palace and announced that not only had the whole of the sacred edifice, within and without, undergone a thorough purification, but all the vessels which the late king had taken away and applied to a common use in his palace, had been restored, "and sanctified."
20-30. Then Hezekiah the king rose early, and
gathered the rulers of the city—His anxiety to enter upon the
expiatory service with all possible despatch, now that the temple had
been properly prepared for it, prevented his summoning all the
representatives of Israel. The requisite number of victims having been
provided, and the officers of the temple having sanctified themselves
according to the directions of the law, the priests were appointed to
offer sacrifices of atonement successively, for "the kingdom," that is,
for the sins of the king and his predecessors; for "the sanctuary,"
that is, for the sins of the priests themselves and for the desecration
of the temple; "and for Judah," that is, for the people who, by their
voluntary consent, were involved in the guilt of the national apostasy.
Animals of the kinds used in sacrifice were offered by sevens, that
number indicating completeness. The Levites were ordered to praise God
with musical instruments, which, although not originally used in the
tabernacle, had been enlisted in the service of divine worship by David
on the advice of the prophets Gad and Nathan, as well calculated to
animate the devotions of the people. At the close of the special
services of the occasion, namely, the offering of atonement sacrifices,
the king and all civic rulers who were present joined in the worship. A
grand anthem was sung (
31. Hezekiah … said, Now ye have consecrated
yourselves unto the Lord, come near—This address was made to
the priests as being now, by the sacrifice of the expiation offerings,
anew consecrated to the service of God and qualified to resume the
functions of their sacred office (
the congregation brought in—that is, the body of civic rulers present.
34-36. the priests were too few, … wherefore
their brethren the Levites did help them—The skins of beasts
intended as peace offerings might be taken off by the officers,
because, in such cases, the carcass was not wholly laid upon the altar;
but animals meant for burnt offerings which were wholly consumed by
fire could be flayed by the priests alone, not even the Levites being
allowed to touch them, except in cases of unavoidable necessity (
for the Levites were more upright in heart to
sanctify themselves than the priests—that is, displayed
greater alacrity than the priests. This service was hastened by the
irrepressible solicitude of the king. Whether it was that many of the
priests, being absent in the country, had not arrived in
time—whether from the long interruption of the public duties,
some of them had relaxed in their wonted attentions to personal
cleanliness, and had many preparations to make—or whether from
some having participated in the idolatrous services introduced by Ahaz,
they were backward in repairing to the temple—a reflection does
seem to be cast upon their order as dilatory and not universally ready
for duty (compare
CHAPTER 30
1-5. Hezekiah sent to all … Judah … to come to … Jerusalem, to keep the passover—This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity.
letters also to Ephraim and
Manasseh—The names of these leading tribes are used for the
whole kingdom of Israel. It was judged impossible, however, that the
temple, the priests, and people could be all duly sanctified at the
usual time appointed for the anniversary, namely, the fourteenth day of
the first month (Nisan). Therefore it was resolved, instead of
postponing the feast till another year, to observe it on the fourteenth
day of the second month; a liberty which, being in certain
circumstances (
6. the posts—that is, runners, or royal
messengers, who were taken from the king's bodyguard (
the remnant of you, that are escaped out of the
hand of the kings of Assyria—This implies that several
expeditions against Israel had already been made by Assyrian
invaders—by Pul (
10-12. the posts passed from city to city—It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive it should, in some quarters, have excited ridicule and opposition. Accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, Hezekiah's messengers met with open insults and ill usage. Many, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of Judah, there was one unanimous feeling of high expectation and pious delight. The concourse that repaired to Jerusalem on the occasion was very great, and the occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
14. they arose and took away the altars that were
in Jerusalem—As a necessary preparation for the right
observance of the approaching solemnity, the removal of the altars,
which Ahaz had erected in the city, was resolved upon (
15. the priests and the Levites were
ashamed—Though the Levites are associated in this statement,
the priests were principally referred to; those of them who had been
dilatory or negligent in sanctifying themselves (
16-18. the priests sprinkled the blood, which they
received of the hand of the Levites—This was a deviation from
the established rules and practices in presenting the offerings of the
temple. The reason was, that many present on the occasion having not
sanctified themselves, the Levites slaughtered the paschal victims (see
on
20. the Lord … healed the
people—We imagine the whole affair to have been the
following: In consequence of their transgressions they had cause to
fear disease and even death (
21-24. the children of Israel … kept the
feast—The time appointed by the law for the continuance of
the feast was seven days [
24. and a great number of priests sanctified themselves—so that there would be a sufficient number of hands for the additional services.
CHAPTER 31
1. all Israel … present went out to the cities of Judah—The solemnities of this paschal season left a deep and salutary impression on the minds of the assembled worshippers; attachment to the ancient institutions of their country was extensively revived; ardor in the service of God animated every bosom; and under the impulse of the devout feelings inspired by the occasion, they took measures at the close of the passover for extirpating idolatrous statues and altars out of every city, as at the beginning of the festival they had done in Jerusalem.
Judah and Benjamin—denote the southern kingdom.
Ephraim also and Manasseh—refer to the northern kingdom. This unsparing demolition of the monuments of idolatry would receive all encouragement from the king and public authorities of the former; and the force of the popular movement was sufficient to effect the same results among the tribes of Israel, whatever opposition the power of Hoshea or the invectives of some profane brethren might have made. Thus the reign of idolatry being completely overthrown and the pure worship of God re-established throughout the land, the people returned every one to his own home, in the confident expectation that, through the divine blessing, they would enjoy a happy future of national peace and prosperity.
2-5. Hezekiah appointed the courses of the
priests, &c.—The king now turned his attention to provide
for the orderly performance of the temple-worship—arranging the
priests and Levites in their courses, assigning to every one his proper
place and functions—and issuing edicts for the regular payment of
those dues from which the revenues of the sanctuary were derived. To
set a proper example to his subjects, his own proportion was announced
in the first instance, for to the king it belonged, out of his privy
purse, to defray the expenses of the altar, both stated and occasional
(
6, 7. and laid them by heaps—The contributions began to be sent in shortly after the celebration of the passover, which had taken place in the middle of the second month. Some time would elapse before the king's order reached all parts of the kingdom. The wheat harvest occurred in the third month, so that the sheaves of that grain, being presented before any other, formed "the foundation," an under-layer in the corn stores of the temple. The first-fruits of their land produce which were successively sent in all the summer till the close of the fruit and vintage season, that is, the seventh month, continued to raise heap upon heap.
9. Hezekiah questioned with the priests and the Levites concerning the heaps—The object of his enquiries was to ascertain whether the supplies afforded the prospect of a sufficient maintenance for the members of the sacred order.
10. Azariah … answered … we have had
enough—This is probably the person mentioned (
11-18. Hezekiah commanded to prepare chambers in
the house of the Lord—storehouses, granaries, or cellars;
either the old ones, which had been allowed through neglect to fall
into decay, were to be repaired, or additional ones built. Private
individuals brought their own first-fruits to the temple; but the
tithes were levied by the Levites, who kept a faithful account of them
in their several places of abode and transmitted the allotted
proportion to the priests. Officers were appointed to distribute equal
rations to all in the cities of the priests who, from age or other
reasons, could not repair to the temple. With the exception of children
under three years of age—an exception made probably from their
being considered too young to receive solid food—lists were kept
of the number and age of every male; of priests according to their
fathers' house, and Levites from twenty years (see
18. for in their set office they sanctified themselves—This is the reason assigned for providing for the wives and children out of the revenues of the sanctuary, that priests, withdrawing from those secular pursuits by which they might have maintained their households, devoted themselves entirely to the functions of the ministry.
20. Hezekiah … wrought that which was good
and right—He displayed the qualities of a constitutional
king, in restoring and upholding the ancient institutions of the
kingdom; while his zealous and persevering efforts to promote the cause
of true religion and the best interests of his subjects entitled him to
be ranked with the most illustrious of his predecessors (
CHAPTER 32
1. After these things, and the establishment
thereof—that is, the restoration of the temple-worship. The
precise date is given,
Sennacherib … entered into Judah, and
encamped against the fenced cities—The whole land was
ravaged; the strong fortresses of Ashdod (
2-8. when Hezekiah saw that Sennacherib … was purposed to fight against Jerusalem—An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city—a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.
4. So there was gathered much people … who stopped all the fountains, and the brook that ran through the midst of the land—"Where these various fountains were, we have now no positive means of ascertaining; though En-rogel, and the spring now called the Virgin's Fount, may well be numbered among them. Josephus mentions the existence of various fountains without the city, but does not mention any of them in this connection but Siloam. 'The brook,' however, is located with sufficient precision to enable us to trace it very definitely. We are told that it 'ran through the midst of the land.' Now a stream running through either the Kedron or Hinnom Valley, could, in no proper sense, be said to run through the midst of the land, but one flowing through the true Gihon valley, and separating Akra and Zion from Bezetha, Moriah, and Ophel, as a stream once, doubtless, did, could, with peculiar propriety, be said to run through the midst of the land on which the [Holy] City was built. And that this is the correct meaning of the phrase is not only apparent from the force of circumstances, but is positively so declared in the Septuagint, where, moreover, it is called a 'river,' which, at least, implies a much larger stream than the Kedron, and comports well with the marginal reading, where it is said to overflow through the midst of the land. Previous to the interference of man, there was, no doubt, a very copious stream that gushed forth in the upper portion of that shallow, basin-like concavity north of Damascus Gate, which is unquestionably the upper extremity of the Gihon valley, and pursuing its meandering course through this valley, entered the Tyropœon at its great southern curve, down which it flowed into the valley of the Kedron" [Barclay, City of the Great King].
5, 6. he strengthened himself—He made a careful inspection of the city defenses for the purpose of repairing breaches in the wall here, renewing the masonry there, raising projecting machines to the towers, and especially fortifying the lower portion of Zion, that is, Millo, "(in) the original city of David." "In" is a supplement of our translators, and the text reads better without it, for it was not the whole city that was repaired, but only the lower portion of Zion, or the original "city of David."
6. he … gathered them together … in the street—that is, the large open space at the gate of Eastern cities. Having equipped his soldiers with a full suit of military accoutrements, he addressed them in an animated strain, dwelling on the motives they had to inspire courage and confidence of success, especially on their consciousness of the favor and helping power of God.
9-20. (See on
18. they cried with a loud voice … unto the
people of Jerusalem … on the wall—It appears that the
wall on the west side of the city reached as far to the side of the
uppermost pool of Gihon at that time as it does now, if not farther;
and the wall was so close to that pool that those sent to negotiate
with the Assyrian general answered him in their own tongue (see on
21. an angel … cut off all the mighty
men—(See on
24. In those days Hezekiah was sick to the
death—(See on
27-29. he had exceeding much riches and
honour—(compare
30. stopped the … watercourse of Gihon, and
brought it … to the west side of the city,
&c.—(Compare
31. in the business of the ambassadors who sent
… to inquire of the wonder that was done in the land,
&c.—They brought a present (
God left him, to try him, &c.—Hezekiah's offense was not so much in the display of his military stores and treasures, as in not giving to God the glory both of the miracle and of his recovery, and thus leading those heathen ambassadors to know Him.
CHAPTER 33
1, 2. Manasseh … did that which was evil in
the sight of the Lord—(See on
11. the captains of the host of the king of
Assyria—This king was Esar-haddon. After having devoted the
first years of his reign to the consolidation of his government at
home, he turned his attention to repair the loss of the tributary
provinces west of the Euphrates, which, on the disaster and death of
Sennacherib, had taken the opportunity of shaking off the Assyrian
yoke. Having overrun Palestine and removed the remnant that were left
in the kingdom of Israel, he despatched his generals, the chief of whom
was Tartan (
took Manasseh among the thorns—This
may mean, as is commonly supposed, that he had hid himself among a
thicket of briers and brambles. We know that the Hebrews sometimes took
refuge from their enemies in thickets (
bound him with fetters, and carried him to Babylon—The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.
12, 13. when he was in affliction, he besought the
Lord his God—In the solitude of exile or imprisonment,
Manasseh had leisure for reflection. The calamities forced upon him a
review of his past life, under a conviction that the miseries of his
dethronement and captive condition were owing to his awful and
unprecedented apostasy (
14. he built a wall without the city … on the west side of Gihon … even to the entering in at the fish gate—"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropœon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [Barclay].
17. the people did sacrifice still in the high places, yet unto the Lord their God only—Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry.
20, 21. Manasseh slept with his fathers …
Amon began to reign—(See on
CHAPTER 34
1. Josiah was eight years old—(See on
3. in the eighth year of his reign—This was the sixteenth year of his age, and, as the kings of Judah were considered minors till they had completed their thirteenth year, it was three years after he had attained majority. He had very early manifested the piety and excellent dispositions of his character. In the twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected. At a later period, his increasing zeal for securing the purity of divine worship led him to superintend the work of demolition in various parts of his dominion. The course of the narrative in this passage is somewhat different from that followed in the Book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of idolatry; whereas the author of the Book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But it is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal and the people's apparent compliance with the king's orders, he could not extinguish a strongly rooted attachment to idolatries introduced in the early part of Manasseh's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the divine decree for the removal of Judah, as well as Israel, into captivity was irrevocably passed.
4. the graves of them that had sacrificed unto them—He treated the graves themselves as guilty of the crimes of those who were lying in them [Bertheau].
5. he burnt the bones of the priests upon their altars—A greater brand of infamy could not have been put on idolatrous priests than the disinterment of their bones, and a greater defilement could not have been done to the altars of idolatry than the burning upon them the bones of those who had there officiated in their lifetime.
6. with their mattocks—or, "in their deserts"—so that the verse will stand thus: "And so did [namely, break the altars and burn the bones of priests] he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominion. Therefore, it is necessary to observe that, after the destruction of Samaria by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close intercourse with Judah, and looked to the sovereigns of that kingdom as their natural protectors. Those kings acquired great influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their ancient laws and institutions. The Assyrian kings, who were now masters of the country, might have been displeased at the liberties Josiah took beyond his own territories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people [Calmet].
8. in the eighteenth year of his reign … he
sent Shaphan—(See on
19. when the king had heard the words of the
law, &c.—(See on
CHAPTER 35
1-3. Moreover Josiah kept a
passover—(See on
4. prepare yourselves by the houses of your fathers, after your courses—Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and …
Solomon—Their injunctions are recorded (
5. stand in the holy place—in the court
of the priests, the place where the victims were killed. The people
were admitted according to their families in groups or companies of
several households at a time. When the first company entered the court
(which consisted commonly of as many as it could well hold), the gates
were shut and the offering was made. The Levites stood in rows from the
slaughtering places to the altar, and handed the blood and fat from one
to another of the officiating priests (
6. So kill the passover, &c.—The
design of the minute directions given here was to facilitate the
distribution of the paschal lambs. These were to be eaten by the
respective families according to their numbers (
7. Josiah gave to the people … lambs and
kids—These were in all probability destined for the poor; a
lamb or a kid might be used at convenience (
and … bullocks—which were offered after the lambs on each of the successive days of the feast.
8, 9. his princes—These gave to the
priests and Levites; as those of Hezekiah's princes (
10, 11. So the service was prepared,
&c.—All the necessary preparations having been completed, and
the appointed time having arrived for the passover, the solemnity was
celebrated. One remarkable feature in the account is the prominent part
that was taken by the Levites in the preparation of the sacrifices;
namely, the killing and stripping of the skins, which were properly the
peculiar duties of the priests; but as those functionaries were not
able to overtake the extraordinary amount of work and the Levites had
been duly sanctified for the service, they were enlisted for the time
in this priestly employment. At the passover in Hezekiah's time, the
Levites officiated in the same departments of duty, the reason assigned
for that deviation from the established rule being the unprepared state
of many of the people (
12. they removed the burnt offerings—Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."
13. they roasted the passover with fire according
to the ordinance—(See
divided them speedily among the
people—The haste was either owing to the multiplicity of the
priests' business, or because the heat and flavor of the viands would
have been otherwise diminished. Hence it appears that the meal
consisted not of the paschal lambs alone, but of the meat of the thank
offerings—for part of the flesh fell to the portion of the
offerer, who, being in this instance, the king and the princes, were by
them made over to the people, who were recommended to eat them the day
they were offered, though not absolutely forbidden to do so on the next
(
14. afterwards they made ready for themselves, and for the priests—The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.
15. And the singers …, were in their place—While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.
18. there was no passover like to that kept in
Israel from the days of Samuel—One feature by which this
passover was distinguished was the liberality of Josiah. But what
distinguished it above all preceding solemnities was, not the imposing
grandeur of the ceremonies, nor the immensity of the assembled
concourse of worshippers; for these, with the exception of a few from
the kingdom of Israel, were confined to two tribes; but it was the
ardent devotion of the king and people, the disregard of purely
traditional customs, and the unusually strict adherence, even in the
smallest minutiæ, to the forms of observance prescribed in the
book of the law, the discovery of an original copy of which had
produced so great a sensation. Instead of "from the days of Samuel,"
the author of the Book of Kings says, "from the days of the judges who
judged Israel" [
all Judah and Israel that were
present—The great majority of the people of the northern
kingdom were in exile, but some of the remaining inhabitants performed
the journey to Jerusalem on this occasion. 37,600 paschal lambs and
kids were used, which [
19. In the eighteenth year of the reign Josiah was
this passover kept—"It is said (
20. After all this, when Josiah had prepared the temple—He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.
Necho king of Egypt came up to fight against Carchemish by Euphrates—Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [Van De Velde].
21, 22. But he sent ambassadors … What have
I to do with thee, thou king of Judah?—Not wishing to spend
time, or strength in vain, Necho informed the king of Judah that he had
no intention of molesting the Jews; that his expedition was directed
solely against his old Assyrian enemy; and that he had undertaken it by
an express commission from God. Commentators are not agreed whether it
was really a divine commission given him through Jeremiah, or whether
he merely used the name of God as an authority that Josiah would not
refuse to obey. As he could not know the truth of Necho's declaration,
Josiah did not sin in opposing him; or, if he sinned at all, it was a
sin of ignorance. The engagement took place. Josiah was mortally
wounded [
24. took him out of that chariot, and put him in the second chariot—the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
25. Jeremiah lamented for Josiah,
&c.—The elegy of the prophet has not reached us; but it seems
to have been long preserved among his countrymen and chanted on certain
public occasions by the professional singers, who probably got the
dirges they sang from a collection of funeral odes composed on the
death of good and great men of the nation. The spot in the valley of
Megiddo where the battle was fought was near the town of Hadad-rimmon;
hence the lamentation for the death of Josiah was called "the
lamentation of Hadad-rimmon in the valley of Megiddo," which was so
great and so long continued, that the lamentation of Hadad passed
afterwards into a proverbial phrase to express any great and
extraordinary sorrow (
CHAPTER 36
1. the people of the land took
Jehoahaz—Immediately after Josiah's overthrow and death, the
people raised to the throne Shallum (
2. he reigned three months in Jerusalem—His possession of sovereign power was of but very brief duration; for Necho determined to follow up the advantage he had gained in Judah; and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elected monarch and placed his brother Eliakim or Jehoiakim on the throne, whom he anticipated to be a mere obsequious vassal. The course of events seems to have been this: on receiving intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint which Eliakim brought before him in regard to this matter, Necho set out with a part of his forces to Jerusalem, while the remainder of his troops pursued their way at leisure towards Riblah, laid a tribute on the country, raised Eliakim (Jehoiakim) as his vassal to the throne, and on his departure brought Jehoahaz captive with him to Riblah. The old expositors mostly assumed that Necho, after the battle of Megiddo, marched directly against Carchemish, and then on his return came to Jerusalem. The improbability, indeed the impossibility, of his doing so appears from this: Carchemish was from four hundred to five hundred miles from Megiddo, so that within "three months" an army could not possibly make its way thither, conquer the fenced city of Carchemish, and then march back a still greater distance to Jerusalem, and take that city [Keil].
3. an hundred talents of silver—£3418 15s.
and a talent of gold—£5475; total amount of tribute, £8893 15s.
4. carried him—Jehoahaz.
to Egypt—There he died (
5. Jehoiakim … did that which was evil in
the sight of the Lord—He followed the course of his
idolatrous predecessors; and the people, to a great extent, disinclined
to the reforming policy of his father, eagerly availed themselves of
the vicious license which his lax administration restored. His
character is portrayed with a masterly hand in the prophecy of Jeremiah
(
6. Against him came up Nebuchadnezzar king of
Babylon—This refers to the first expedition of Nebuchadnezzar
against Palestine, in the lifetime of his father Nabopolassar, who,
being old and infirm, adopted his son as joint sovereign and despatched
him, with the command of his army, against the Egyptian invaders of his
empire. Nebuchadnezzar defeated them at Carchemish, drove them out of
Asia, and reduced all the provinces west of the Euphrates to
obedience—among the rest the kingdom of Jehoiakim, who became a
vassal of the Assyrian empire (
9, 10. Jehoiachin was eight years
old—called also Jeconiah or Coniah (
11. Zedekiah—Nebuchadnezzar appointed
him. His name, originally Mattaniah, was, according to the custom of
Oriental conquerors, changed into Zedekiah. Though the son of Josiah
(
13. who had made him swear by
God—Zedekiah received his crown on the express condition of
taking a solemn oath of fealty to the king of Babylon (
21. until the land had enjoyed her
sabbaths—The return of every seventh was to be held as a
sabbatic year, a season of rest to all classes, even to the land
itself, which was to be fallow. This divine institution, however, was
neglected—how soon and how long, appears from the prophecy of
Moses (see on
22. the Lord stirred up the spirit of
Cyrus—(See on
THE BOOK OF
EZRA
Commentary by Robert Jamieson
CHAPTER 1
1. in the first year of Cyrus king of Persia—The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [Hales].
that the word of the Lord by the mouth of
Jeremiah might be fulfilled—(See
2. The Lord God of heaven hath given me all the
kingdoms of the earth—Though this is in the Oriental style of
hyperbole (see also
he hath charged me to build him an house at
Jerusalem—The phraseology of this proclamation, independently
of the express testimony of Josephus,
affords indisputable evidence that Cyrus had seen (probably through
means of Daniel, his venerable prime minister and favorite) those
prophecies in which, two hundred years before he was born, his name,
his victorious career, and the important services he should render to
the Jews were distinctly foretold (
3. Who is there among you of all his people—The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.
5, 6. Then rose up the chief of the fathers,
&c.—The paternal and ecclesiastical chiefs of the later
captivity, those of the tribes of Judah and Benjamin, with some also
from other tribes (
7. Cyrus … brought forth the vessels of the
house of the Lord—Though it is said (
8. Shesh-bazzar, the prince of
Judah—that is, Zerubbabel, son of Salathiel (compare
11. All the vessels of gold and of silver were five thousand and four hundred—The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text.
them of the captivity that were brought up from Babylon unto Jerusalem—All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period.
CHAPTER 2
1. children of the province—that is,
Judea (
came again unto Jerusalem and Judah, every one unto his city—either the city that had been occupied by his ancestors, or, as most parts of Judea were then either desolate or possessed by others, the city that was rebuilt and allotted to him now.
2. Which came with Zerubbabel—He was the chief or leader of the first band of returning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Persian archives, in which the register was preserved: conspicuous in the number are Jeshua, the high priest, and Nehemiah.
3. The children—This word, as used throughout this catalogue, means "posterity" or "descendants."
5. children of Arah, seven hundred seventy and
five—The number is stated in
23. The men of Anathoth—It is pleasant
to see so many of this Jewish town returning. It was a city of the
Levites; but the people spurned Jeremiah's warning and called forth
against themselves one of his severest predictions (
36-39. The priests—Each of their
families was ranged under its prince or head, like those of the other
tribes. It will be remembered that the whole body was divided into
twenty-four courses, one of which, in rotation, discharged the
sacerdotal duties every week, and each division was called after the
name of its first prince or chief. It appears from this passage that
only four of the courses of the priests returned from the Babylonish
captivity; but these four courses were afterwards, as the families
increased, divided into twenty-four, which were distinguished by the
names of the original courses appointed by David [
55. The children of Solomon's servants—either the strangers that monarch enlisted in the building of the temple, or those who lived in his palace, which was deemed a high honor.
61, 62. the children of Barzillai—He preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than to be of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood.
63. Tirshatha—a title borne by the
Persian governors of Judea (see also
64. The whole congregation together was forty and
two thousand three hundred and threescore—This gross amount
is twelve thousand more than the particular numbers given in the
catalogue, when added together, come to. Reckoning up the smaller
numbers, we shall find that they amount to 29,818 in this chapter, and
to 31,089 in the parallel chapter of Nehemiah [see
68. some of the chief of the fathers, when they came to the house of the Lord offered freely for the house of God, &c.—The sight of a place hallowed by the most endearing and sacred associations, but now lying in desolation and ruins, made the wellsprings of their piety and patriotism gush out afresh. Before taking any active measures for providing accommodation to themselves and their families, the chief among them raised a large sum by voluntary contributions towards the restoration of the temple.
69. drams of gold—rather, "darics," a
Persian coin (see on
priests' garments—(compare
CHAPTER 3
1. when the seventh month was come—The
departure of the returning exiles from Babylon took place in the
spring. For some time after their arrival they were occupied in the
necessary work of rearing habitations to themselves amid the ruins of
Jerusalem and its neighborhood. This preliminary work being completed,
they addressed themselves to rebuild the altar of burnt offering. As
the seventh month of the sacred year was at hand—corresponding to
the latter end of our September—when the feast of tabernacles
(
2. Jeshua—the grandson of Seraiah, the
high priest, put to death by Nebuchadnezzar at Riblah (
Zerubbabel—was, according to the order
of nature, son of Pedaiah (
builded the altar of the God of Israel, to offer burnt offerings thereon—This was of urgent and immediate necessity, in order, first, to make atonement for their sins; secondly, to obtain the divine blessing on their preparations for the temple, as well as animate their feelings of piety and patriotism for the prosecution of that national work.
3. they set the altar upon his bases—They reared it upon its old foundation, so that it occupied as nearly as possible the site on which it had formerly stood.
they offered burnt offerings … morning and
evening—Deeming it their duty to perform the public rites of
religion, they did not wait till the temple should be rebuilt and
dedicated; but, at the outset, they resumed the daily service
prescribed by the law (
4, 6. They kept also the feast of tabernacles … From the first day of the seventh month—They revived at that time the daily oblation, and it was on the fifteenth day of that month the feast of tabernacles was held.
7. They gave … meat … drink, and oil,
unto them of Zidon—They opened negotiations with the Tyrians
for workmen, as well as for timber, on the same terms and with the same
views as Solomon had done (
8. appointed the Levites … to set forward the work—that is, to act as overseers of the workmen, and to direct and animate the laborers in the various departments.
9. Jeshua with his sons—not the high
priest, but a Levite (
12. But many of the priests and Levites and chief
of the fathers … wept with a loud voice—Those painful
emotions were excited by the sad contrast between the prosperous
circumstances in which the foundations of the first temple had been
laid and the desolate, reduced state of the country and city when the
second was begun; between the inferior size and less costliness of the
stones used in the foundations of the second (
13. the people could not discern the shout of joy from the noise of the weeping of the people—Among Eastern people, expressions of sorrow are always very loud and vehement. It is indicated by wailing, the howl of which is sometimes not easily distinguishable from joyful acclamations.
CHAPTER 4
1. the adversaries of Judah and Benjamin—that is, strangers settled in the land of Israel.
2. we seek your God, as ye do; and we do sacrifice
unto him since the days of Esar-haddon … which brought us up
hither—A very interesting explanation of this passage has
been recently obtained from the Assyrian sculptures. On a large
cylinder, deposited in the British Museum, there is inscribed a long
and perfect copy of the annals of Esar-haddon, in which the details are
given of a large deportation of Israelites from Palestine, and a
consequent settlement of Babylonian colonists in their place. It is a
striking confirmation of the statement made in this passage. Those
Assyrian settlers intermarried with the remnant of Israelite women, and
their descendants, a mongrel race, went under the name of Samaritans.
Though originally idolaters, they were instructed in the knowledge of
God, so that they could say, "We seek your God"; but they served Him in
a superstitious way of their own (see on
3. But Zerubbabel and Jeshua … said … Ye have nothing to do with us to build an house unto our God—This refusal to co-operate with the Samaritans, from whatever motives it sprang, was overruled by Providence for ultimate good; for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into idolatry. Most certainly, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah would have followed; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honor of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth.
4, 5. Then the people of the land weakened the hands of the people of Judah, &c.—Exasperated by this repulse, the Samaritans endeavored by every means to molest the workmen as well as obstruct the progress of the building; and, though they could not alter the decree which Cyrus had issued regarding it, yet by bribes and clandestine arts indefatigably plied at court, they labored to frustrate the effects of the edict. Their success in those underhand dealings was great; for Cyrus, being frequently absent and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion. The same arts were assiduously practised during the reign of his successor, Smerdis, down to the time of Darius Hystaspes. In consequence of the difficulties and obstacles thus interposed, for a period of twenty years, the progress of the work was very slow.
6. in the reign of Ahasuerus, in the beginning of his reign, wrote they … an accusation—Ahasuerus was a regal title, and the king referred to was successor of Darius, the famous Xerxes.
7. in the days of Artaxerxes wrote Bishlam, &c.—The three officers named are supposed to have been deputy governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates.
the Syrian tongue—or Aramæan
language, called sometimes in our version, Chaldee. This was made use
of by the Persians in their decrees and communications relative to the
Jews (compare
9. the Dinaites—The people named were the colonists sent by the Babylonian monarch to occupy the territory of the ten tribes. "The great and noble Asnappar" was Esar-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Armenians, and other tributary people seized the opportunity of throwing off the Assyrian yoke. But Esar-haddon having, in the thirtieth year of his reign, recovered Babylon and subdued the other rebellious dependents, transported numbers of them into the waste cities of Samaria, most probably as a punishment of their revolt [Hales].
12. the Jews which came up from thee to us—The name "Jews" was generally used after the return from the captivity, because the returning exiles belonged chiefly to the tribes of Judah and Benjamin. Although the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed themselves, the great body who went to settle in Judea were the men of Judah.
13. toll, tribute, and custom—The first
was a poll tax; the second was a property tax; the third the excise
dues on articles of trade and merchandise. Their letter, and the edict
that followed, commanding an immediate cessation of the work at the
city walls, form the exclusive subject of narrative at
14. we have maintenance from the king's palace—literally, "we are salted with the salt of the palace." "Eating a prince's salt" is an Oriental phrase, equivalent to "receiving maintenance from him."
24. Then ceased the work of the house of God—It was this occurrence that first gave rise to the strong religious antipathy between the Jews and the Samaritans, which was afterwards greatly aggravated by the erection of a rival temple on Mount Gerizim.
CHAPTER 5
1. Then the prophets … prophesied … in
the name of the God of Israel—From the recorded writings of
Haggai and Zechariah, it appears that the difficulties experienced and
the many obstacles thrown in the way had first cooled the zeal of the
Jews in the building of the temple, and then led to an abandonment of
the work, under a pretended belief that the time for rebuilding it had
not yet come (
Zechariah the son of Iddo—that is,
grandson (
2. Then rose up Zerubbabel … and Jeshua … began to build the house of God—The strong appeals and animating exhortations of these prophets gave a new impulse to the building of the temple. It was in the second year of the reign of Darius Hystaspes that the work, after a long interruption, was resumed.
3, 4. At the same time came to them Tatnai, governor on this side the river—The Persian empire west of the Euphrates included at this time Syria, Arabia, Egypt, Phœnicia, and other provinces subject to Darius. The empire was divided into twenty provinces, called satrapies. Syria formed one satrapy, inclusive of Palestine, Phœnicia, and Cyprus, and furnished an annual revenue of three hundred fifty talents. It was presided over by a satrap or viceroy, who at this time resided at Damascus. Though superior to the native governors of the Jews appointed by the Persian king, he never interfered with their internal government except when there was a threatened disturbance of order and tranquillity. Tatnai, the governor (whether this was a personal name or an official title is unknown), had probably been incited by the complaints and turbulent outrages of the Samaritans against the Jews; but he suspended his judgment, and he prudently resolved to repair to Jerusalem, that he might ascertain the real state of matters by personal inspection and enquiry, in company with another dignified officer and his provincial council.
5-17. But the eye of their God was upon the elders
of the Jews, &c.—The unusual presence, the imposing
suite, the authoritative enquiries of the satrap appeared formidable,
and might have produced a paralyzing influence or led to disastrous
consequences, if he had been a partial and corrupt judge or actuated by
unfriendly feelings towards the Jewish cause. The historian, therefore,
with characteristic piety, throws in this parenthetical verse to
intimate that God averted the threatening cloud and procured favor for
the elders or leaders of the Jews, that they were not interrupted in
their proceedings till communications with the court should be made and
received. Not a word was uttered to dispirit the Jews or afford cause
of triumph to their opponents. Matters were to go on till contrary
orders arrived from Babylon. After surveying the work in progress, he
inquired: first, by what authority this national temple was undertaken;
and, secondly, the names of the principal promoters and directors of
the undertaking. To these two heads of enquiry the Jews returned ready
and distinct replies. Then having learned that it originated in a
decree of Cyrus, who had not only released the Jewish exiles from
captivity and permitted them to return to their own land for the
express purpose of rebuilding the house of God, but, by an act of royal
grace, had restored to them the sacred vessels which Nebuchadnezzar had
carried off as trophies from the former temple, Tatnai transmitted all
this information in an official report to his imperial master,
accompanying it with a recommendatory suggestion that search should be
made among the national archives at Babylon for the original decree of
Cyrus, that the truth of the Jews' statement might be verified. The
whole conduct of Tatnai, as well as the general tone of his despatch,
is marked by a sound discretion and prudent moderation, free from any
party bias, and evincing a desire only to do his duty. In all respects
he appears in favorable contrast with his predecessor, Rehum (
8. the house of the great God, which is builded with great stones—literally, "stones of rolling"; that is, stones of such extraordinary size that they could not be carried—they had to be rolled or dragged along the ground.
13. Cyrus the king … made a
decree—The Jews were perfectly warranted according to the
principles of the Persian government to proceed with the building in
virtue of Cyrus' edict. For everywhere a public decree is considered as
remaining in force until it is revoked but the "laws of the Medes and
Persians changed not" [
16. Then came … Shesh-bazzar … since that time even until now hath it been in building—This was not a part of the Jews' answer—they could not have said this, knowing the building had long ceased. But Tatnai used these expressions in his report, either looking on the stoppage as a temporary interruption, or supposing that the Jews were always working a little, as they had means and opportunities.
CHAPTER 6
1. Darius the king—This was Darius Hystaspes. Great and interesting light has been thrown on the history of this monarch and the transaction of his reign, by the decipherment of the cuneatic inscriptions on the rocks at Behistun.
in the house of the rolls, where the treasures were laid up in Babylon—An idea of the form of this Babylonian register house, as well as the manner of preserving public records within its repositories, can be obtained from the discoveries at Nineveh. Two small chambers were discovered in the palace of Koyunjik, which, from the fragments found in them, Mr. Layard considers "as a house of the rolls." After reminding his readers that the historical records and public documents of the Assyrians were kept on tablets and cylinders of baked clay, many specimens of which have been found, he goes on to say, "The chambers I am describing appear to have been a depository in the palace of Nineveh for such documents. To the height of a foot or more from the floor they were entirely filled with them; some entire, but the greater part broken into many fragments, probably by the falling in of the upper part of the building. They were of different sizes; the largest tablets were flat, and measured about nine inches by six and a half inches; the smaller were slightly convex, and some were not more than an inch long, with but one or two lines of writing. The cuneiform characters on most of them were singularly sharp and well-defined, but so minute in some instances as to be almost illegible without a magnifying glass. These documents appear to be of various kinds. The documents that have thus been discovered in the house of rolls' at Nineveh probably exceed all that have yet been afforded by the monuments of Egypt, and when the innumerable fragments are put together and transcribed, the publication of these records will be of the greatest importance to the history of the ancient world" [Nineveh and Babylon].
2. Achmetha—long supposed to be the capital of Greater Media (the Ecbatana of classical, the Hamadan of modern times), [is] at the foot of the Elwund range of hills, where, for its coolness and salubrity, Cyrus and his successors on the Persian throne established their summer residence. There was another city, however, of this name, the Ecbatana of Atropatene, and the most ancient capital of northern Media, and recently identified by Colonel Rawlinson in the remarkable ruins of Takht-i-Soleiman. Yet as everything tends to show the attachment of Cyrus to his native city, the Atropatenian Ecbatana, rather than to the stronger capital of Greater Media, Colonel Rawlinson is inclined to think that he deposited there, in his fortress, the famous decree relating to the Jews, along with the other records and treasures of his empire [Nineveh and Persepolis].
8-10. of the king's goods, even of the tribute beyond the river … expenses be given unto these men—The decree granted them the privilege of drawing from his provincial treasury of Syria, to the amount of whatever they required for the furthering of the work and providing sacrifice for the service of the temple, that the priests might daily pray for the health of the king and the prosperity of the empire.
11, 12. whosoever shall alter this word—The warning was specially directed against the turbulent and fanatical Samaritans. The extremely favorable purport of this edict was no doubt owing in some measure to the influence of Cyrus, of whom Darius entertained a high admiration, and whose two daughters he had married. But it proceeded still more from the deep impressions made even on the idolatrous people of that country and that age, as to the being and providence of the God of Israel.
13-15. Then Tatnai … did
speedily—A concurrence of favorable events is mentioned as
accelerating the restoration of the temple and infusing a new spirit
and energy into the workmen, who now labored with unabating assiduity
till it was brought to a completion. Its foundation was laid in April,
536 B.C. (
16. the children of Israel … kept the
dedication … with joy—The ceremonial was gone through
with demonstrations of the liveliest joy. The aged who had wept at the
laying of the foundation [
17. twelve he-goats—as at the dedication
of the tabernacle (
18. they set the priests in their divisions, and the Levites in their courses … as it is written in the book of Moses—Although David arranged the priests and Levites in courses according to their families, it was Moses who assigned to the priests and Levites their rights and privileges, their stations and several duties.
21. all such as had separated themselves … from the filthiness of the heathen of the land—that is, who had given satisfactory evidence of being true proselytes by not only renouncing the impure worship of idolatry, but by undergoing the rite of circumcision, a condition indispensable to a participation of the passover.
22. kept the feast … with joy: for the Lord … turned the heart of the king of Assyria unto them—that is, king of the Persian empire, which now included the possessions, and had surpassed the glory, of Assyria. The favorable disposition which Darius had evinced towards the Jews secured them peace and prosperity and the privileges of their own religion during the rest of his reign. The religious joy that so remarkably characterized the celebration of this feast, was testified by expressions of lively gratitude to God, whose overruling power and converting grace had produced so marvellous a change in the hearts of the mighty potentates, and disposed them, pagans though they were, to aid the cause and provide for the worship of the true God.
CHAPTER 7
1, 2. in the reign of Artaxerxes—the Ahasuerus of Esther.
Ezra the son of Seraiah—that is,
grandson or great-grandson. Seraiah was the high priest put to death by
Nebuchadnezzar at Riblah (
6. This Ezra … was a ready scribe in the law
of Moses—The term "scribe" does not mean merely a penman, nor
even an attorney well versed in forms of law and skilled in the method
of preparing public or private deeds. He was a rabbi, or doctor,
learned in the Mosaic law, and in all that related to the civil and
ecclesiastical polity and customs of the Hebrew people. Scribes of this
description possessed great authority and influence (compare
the king granted him all his request—left Babylon entrusted with an important commission to be executed in Jerusalem. The manner in which he obtained this office is minutely related in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the divine grace and goodness which disposed the royal mind in favor of Ezra's patriotic objects. The Levites, &c., did not go at that time, but are mentioned here by anticipation.
8. he came to Jerusalem in the fifth
month—that is, corresponding to the end of our July or
beginning of our August. As he left Babylon on the Jewish New Year's
Day (
10. Ezra had prepared his heart to seek the law of the Lord, &c.—His reigning desire had been to study the divine law—its principles, institutions, privileges, and requirements; and now from love and zeal, he devoted himself, as the business of his life, to the work of instructing, reforming, and edifying others.
11. this is the copy of the letter that the king Artaxerxes gave—The measure which this document authorized, and the remarkable interest in the Jews displayed in it, were most probably owing to the influence of Esther, who is thought to have been raised to the high position of queen a few months previous to the departure of Ezra [Hales]. According to others, who adopt a different chronology, it was more probably pressed upon the attention of the Persian court by Ezra, who, like Daniel, showed the prophecies to the king; or by some leading Jews on his accession, who, seeing the unsettled and disordered state of the colony after the deaths of Zerubbabel, Jeshua, Haggai, and Zechariah, recommended the appointment of a commission to reform abuses, suppress disorder, and enforce the observance of the law.
12. Artaxerxes, king of kings—That title might have been assumed as, with literal truth, applicable to him, since many of the tributary princes of his empire still retained the name and authority of kings. But it was a probably a mere Orientalism, denoting a great and powerful prince, as the heaven of heavens signified the highest heaven, and vanity of vanities, the greatest vanity. This vainglorious title was assumed by the kings of Assyria, from whom it passed to the sovereigns of Persia.
unto Ezra the priest, a scribe of the law of the God of heaven—The appointment of Ezra to this influential mission was of the highest importance to the Hebrew people, as a large proportion of them were become, in a great measure, strangers both to the language and the institutions of their forefathers.
14. sent of the king, and of his seven
counsellors—This was the fixed number of the privy council of
the kings of Persia (
22-24. an hundred talents of
silver—£22,000 according to the rate of the silver
talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in the
establishment of the divine law, which exempted priests and Levites
from taxation or tribute and confirmed to them the exclusive right to
officiate in the sacred services of the sanctuary. And, finally, in the
expression of the king's desire for the divine blessing upon the king
and his government (
27. Blessed be the Lord God of our fathers—This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God in every event, and is always ready to express a pious acknowledgment for the divine goodness.
CHAPTER 8
1. this is the genealogy of them that went up with
me from Babylon—The number given here amounts to 1754. But
this is the register of adult males only, and as there were women and
children also (
15. I gathered them together to the river that runneth to Ahava—This river has not been ascertained. It is probable that the Ahava was one of the streams or numerous canals of Mesopotamia communicating with the Euphrates [Cyclopædia of Biblical Literature]. But it was certainly in Babylonia on the banks of that stream; and perhaps the place appointed for general rendezvous was in the neighborhood of a town of the same name. The emigrants encamped there for three days, according to Oriental custom, while the preparations for the departure were being completed and Ezra was arranging the order of the caravan.
I … found there none of the sons of Levi—that is, the ordinary Levites. Notwithstanding the privilege of exemption from all taxes granted to persons engaged in the temple service, none of the Levitical tribes were induced to join the settlement in Jerusalem; and it was even not without difficulty Ezra persuaded some of the priestly families to accompany him.
16-20. then sent I for Eliezer … with commandment unto Iddo the chief—Ezra sent this deputation, either by virtue of authority which by his priestly character he had over the Levites, or of the royal commission with which he was invested. The deputation was despatched to Iddo, who was a prince or chief of the Nethinims—for the Persian government allowed the Hebrews during their exile to retain their ecclesiastical government by their own chiefs, as well as to enjoy the privilege of free worship. Iddo's influence procured and brought to the camp at Ahava thirty-eight Levites, and two hundred twenty Nethinims, the descendants of the Gibeonites, who performed the servile duties of the temple.
21. Then I proclaimed a fast there—The dangers to travelling caravans from the Bedouin Arabs that prowl through the desert were in ancient times as great as they still are; and it seems that travellers usually sought the protection of a military escort. But Ezra had spoken so much to the king of the sufficiency of the divine care of His people that he would have blushed to apply for a guard of soldiers. Therefore he resolved that his followers should, by a solemn act of fasting and prayer, commit themselves to the Keeper of Israel. Their faith, considering the many and constant perils of a journey across the Bedouin regions, must have been great, and it was rewarded by the enjoyment of perfect safety during the whole way.
24-32. Then I separated twelve of the chief of the priests … and weighed unto them the silver, &c.—The custody of the contributions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their brethren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The treasures in silver and gold, according to the value of the Babylonian talent, amounted to about £515,000 sterling.
27. two vessels of fine copper, precious as gold—Almost all commentators agree in maintaining that the vessels referred to were not made of copper, but of an alloy capable of taking on a bright polish, which we think highly probable, as copper was then in common use among the Babylonians, and would not be as precious as gold. This alloy, much esteemed among the Jews, was composed of gold and other metals, which took on a high polish and was not subject to tarnish [Noyes].
31. we departed from the river of Ahava on the twelfth day of the first month—Computing from the time of their setting out to the period of their arrival, they occupied about four months on the way. Their health and security were marvellous during so long a journey. The pilgrim-caravans of the present day perform long journeys through the wildest deserts of the East under the protection of a firman from the Porte, and an escort of soldiers. But for a large body, composed as that of Ezra—of some thousands of men, women, and children, unaccustomed to travel, undisciplined to order, and without military strength, and with so large an amount of treasure tempting the cupidity of the marauding, plundering tribes of the desert—to accomplish a journey so long and so arduous in perfect safety, is one of the most astonishing events recorded in history. Nothing but the vigilant care of a superintending Providence could have brought them securely to their destination.
33-36. Now on the fourth day was the silver … weighed in the house of our God—The first three days after their arrival in Jerusalem were undoubtedly given to repose; on the next, the treasures were weighed and handed over to the custody of the officiating priests of the temple. The returned exiles offered burnt offerings, and Ezra delivered the royal commission to the satraps and inferior magistrates; while the Levitical portion of them lent all the assistance they could in performing the additional work which the arrival of so many new worshippers occasioned.
CHAPTER 9
1, 2. Now when these things were done—The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of the office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction. One was particularly brought under his notice as being the source and origin of all others; namely, a serious abuse that was practised respecting the law of marriage.
the princes came to me, saying—The
information they lodged with Ezra was to the effect that numbers of the
people, in violation of the divine law (
3. when I heard this thing, I rent my garment and my mantle, &c.—the outer and inner garment, which was a token not only of great grief, but of dread at the same time of the divine wrath;
plucked off the hair of my head and of my beard—which was a still more significant sign of overpowering grief.
4. Then were assembled unto me every one that trembled at the words of the God of Israel, &c.—All the pious people who reverenced God's word and dreaded its threatenings and judgments joined with Ezra in bewailing the public sin, and devising the means of redressing it.
I sat astonied until the evening sacrifice—The intelligence of so gross a violation of God's law by those who had been carried into captivity on account of their sins, and who, though restored, were yet unreformed, produced such a stunning effect on the mind of Ezra that he remained for a while incapable either of speech or of action. The hour of the evening sacrifice was the usual time of the people assembling; and at that season, having again rent his hair and garments, he made public prayer and confession of sin.
5-15. I fell upon my knees, and spread out my hands unto the Lord my God—The burden of his prayer, which was dictated by a deep sense of the emergency, was that he was overwhelmed at the flagrant enormity of this sin, and the bold impiety of continuing in it after having, as a people, so recently experienced the heavy marks of the divine displeasure. God had begun to show returning favor to Israel by the restoration of some. But this only aggravated their sin, that, so soon after their re-establishment in their native land, they openly violated the express and repeated precepts which commanded them to extirpate the Canaanites. Such conduct, he exclaimed, could issue only in drawing down some great punishment from offended Heaven and ensuring the destruction of the small remnant of us that is left, unless, by the help of divine grace, we repent and bring forth the fruits of repentance in an immediate and thorough reformation.
CHAPTER 10
1. Now when Ezra had prayed—As this prayer was uttered in public, while there was a general concourse of the people at the time of the evening sacrifice and as it was accompanied with all the demonstrations of poignant sorrow and anguish, it is not surprising that the spectacle of a man so respected, a priest so holy, a governor so dignified as Ezra, appearing distressed and filled with fear at the sad state of things, should produce a deep sensation; and the report of his passionate grief and expressions in the court of the temple having rapidly spread through the city, a great multitude flocked to the spot.
2-4. Shechaniah … answered and said unto
Ezra, We have trespassed—This was one of the leading men, who
was not himself a delinquent in the matter, for his name does not occur
in the following list. He spoke in the general name of the people, and
his conduct evinced a tender conscience, as well as no small fortitude
in making such a proposal; for as his father and five paternal uncles
(
yet now there is hope in Israel concerning this
thing—This hope, however, depended on timely measures of
reformation, and therefore, instead of surrendering themselves to
despair or despondency, he counselled them to amend their error without
delay, relying on God's mercy for the past. Though the proposal may
seem harsh and cruel, yet in the peculiar circumstances of the Jews it
was just as well as necessary; and he urged the duty of seeing it
executed on Ezra, as the only person competent to carry it into effect,
being possessed of skill and address for so delicate and difficult a
work, and invested by God, and under Him by the Persian king (
5-8. Then Ezra … went into the chamber of Johanan—At a private council of the princes and elders held there, under the presidency of Ezra, it was resolved to enter into a general covenant to put away their foreign wives and children; that a proclamation should be made for all who had returned from Babylon to repair within three days to Jerusalem, under pain of excommunication and confiscation of their property.
9-11. Then all the men of Judah and Benjamin—The returned captives belonged chiefly to these tribes; but other Israelites are also included under these names, as they all were then occupying the territory formerly assigned to those two tribes.
It was the ninth month—that is, between the end of December and the beginning of January, which is the coldest and most rainy season of the year in Palestine.
all the people sat in the street—that is, the court.
10-17. Ezra the priest stood up, and said—Having fully represented the enormity of their sin and urged them to dissolve their unlawful connections, he was gratified by receiving a prompt acknowledgment of the justice of his reproof and a promise of compliance with his recommendation. But as the weather was ungenial and the defaulters were too numerous to be passed in review at one time, it was resolved that a commission should be appointed to examine into the whole matter. These commissioners, assisted by the judges and elders of the respective cities, made a minute investigation into every case, and after three months' labor completely removed all traces of the abuse. Doubtless, an adequate provision was made for the repudiated wives and children, according to the means and circumstances of the husbands.
18. among the sons of the priests—From the names of so many men of rank appearing in the following list, some idea may be formed of the great and complicated difficulties attending the reformatory work.
19. they gave their hands—that is, came
under a solemn engagement, which was usually ratified by pledging the
right hand (
THE BOOK OF
NEHEMIAH
Commentary by Robert Jamieson
CHAPTER 1
1. Nehemiah the son of Hachaliah—This
eminently pious and patriotic Jew is to be carefully distinguished from
two other persons of the same name—one of whom is mentioned as
helping to rebuild the walls of Jerusalem (
in the month Chisleu—answering to the close of November and the larger part of December.
Shushan the palace—the capital of ancient Susiana, east of the Tigris, a province of Persia. From the time of Cyrus it was the favorite winter residence of the Persian kings.
2, 3. Hanani, one of my brethren, came, he and
certain men of Judah—Hanani is called his brother (
4. when I heard these words, that I sat down … and mourned … and fasted, and prayed—The recital deeply affected the patriotic feelings of this good man, and no comfort could he find but in earnest and protracted prayer, that God would favor the purpose, which he seems to have secretly formed, of asking the royal permission to go to Jerusalem.
11. I was the king's cupbearer—This officer, in the ancient Oriental courts, was always a person of rank and importance; and, from the confidential nature of his duties and his frequent access to the royal presence, he possessed great influence.
CHAPTER 2
1. it came to pass in the month
Nisan—This was nearly four months after he had learned the
desolate and ruinous state of Jerusalem (
I took up the wine, and gave it unto the king—Xenophon has particularly remarked about the polished and graceful manner in which the cupbearers of the Median, and consequently the Persian, monarchs performed their duty of presenting the wine to their royal master. Having washed the cup in the king's presence and poured into their left hand a little of the wine, which they drank in his presence, they then handed the cup to him, not grasped, but lightly held with the tips of their thumb and fingers. This description has received some curious illustrations from the monuments of Assyria and Persia, on which the cupbearers are frequently represented in the act of handing wine to the king.
2-5. the king said unto me, Why is thy countenance
sad?—It was deemed highly unbecoming to appear in the royal
presence with any weeds or signs of sorrow (
6-9. the queen also sitting by him—As the Persian monarchs did not admit their wives to be present at their state festivals, this must have been a private occasion. The queen referred to was probably Esther, whose presence would tend greatly to embolden Nehemiah in stating his request; and through her influence, powerfully exerted it may be supposed, also by her sympathy with the patriotic design, his petition was granted, to go as deputy governor of Judea, accompanied by a military guard, and invested with full powers to obtain materials for the building in Jerusalem, as well as to get all requisite aid in promoting his enterprise.
I set him a time—Considering the great
despatch made in raising the walls, it is probable that this leave of
absence was limited at first to a year or six months, after which he
returned to his duties in Shushan. The circumstance of fixing a set
time for his return, as well as entrusting so important a work as the
refortification of Jerusalem to his care, proves the high favor and
confidence Nehemiah enjoyed at the Persian court, and the great
estimation in which his services were held. At a later period he
received a new commission for the better settlement of the affairs of
Judea and remained governor of that province for twelve years (
7. letters be given me to the governors beyond the
river—The Persian empire at this time was of vast extent,
reaching from the Indus to the Mediterranean. The Euphrates was
considered as naturally dividing it into two parts, eastern and western
(see on
8. according to the good hand of my God upon me—The piety of Nehemiah appears in every circumstance. The conception of his patriotic design, the favorable disposition of the king, and the success of the undertaking are all ascribed to God.
10. Sanballat the Horonite—Horonaim being a town in Moab, this person, it is probable, was a Moabite.
Tobiah the servant, the Ammonite—The term used indicates him to have been a freed slave, elevated to some official dignity. These were district magistrates under the government of the satrap of Syria; and they seem to have been leaders of the Samaritan faction.
11, 12. So I came to Jerusalem, and was there
three days—Deeply affected with the desolations of Jerusalem,
and uncertain what course to follow, he remained three days before
informing any one of the object of his mission [
13-15. I went out by night by the gate of the valley—that is, the Jaffa gate, near the tower of Hippicus.
even before the dragon well—that is, fountain on the opposite side of the valley.
and to the dung port—the gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom.
14. Then—that is, after having passed through the gate of the Essenes.
I went on to the gate of the fountain—that is, Siloah, from which turning round the fount of Ophel.
to the king's pool: but there was no place for the beast that was under me to pass—that is, by the sides of this pool (Solomon's) there being water in the pool, and too much rubbish about it to permit the passage of the beast.
15. Then went I up … by the brook—that is, Kedron.
and entered by the gate of the valley, and so returned—the gate leading to the valley of Jehoshaphat, east of the city. He went out by this gate, and having made the circuit of the city, went in by it again [Barclay, City of the Great King].
16-18. the rulers knew not—The following day, having assembled the elders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, and the animating strain of his address and example, so revived their drooping spirits that they resolved immediately to commence the building, which they did, despite the bitter taunts and scoffing ridicule of some influential men.
CHAPTER 3
1. Then Eliashib the high priest—the grandson of Jeshua, and the first high priest after the return from Babylon.
rose up with his brethren the priests—that is, set an example by commencing the work, their labors being confined to the sacred localities.
and they builded the sheep gate—close
to the temple. Its name arose either from the sheep market, or from the
pool of Bethesda, which was there (
they sanctified it, and set up the doors—Being the common entrance into the temple, and the first part of the building repaired, it is probable that some religious ceremonies were observed in gratitude for its completion. "It was the first-fruits, and therefore, in the sanctification of it, the whole lump and building was sanctified" [Poole].
the tower of Meah—This word is improperly considered, in our version, as the name of a tower; it is the Hebrew word for "a hundred," so that the meaning is: they not only rebuilt the sheep gate, but also a hundred cubits of the wall, which extended as far as the tower of Hananeel.
2. next unto him builded the men of Jericho, &c.—The wall was divided into portions, one of which was assigned respectively to each of the great families which had returned from the captivity. This distribution, by which the building was carried on in all parts simultaneously with great energy, was eminently favorable to despatch. "The villages where the restorers resided being mostly mentioned, it will be seen that this circumstance affords a general indication of the part of the wall upon which they labored, such places being on that side of the city nearest their place of abode; the only apparent exception being, perhaps, where they repaired more than their piece. Having completed their first undertaking (if they worked any more), there being no more work to be done on the side next their residence, or having arrived after the repairs on that part of the city nearest them under operation were completed, they would go wherever their services would be required" [Barclay, City of the Great King].
8. they fortified Jerusalem unto the broad
wall—or, "double wall," extending from the gate of Ephraim to
the corner gate, four hundred cubits in length, formerly broken down by
Joash, king of Israel [
12. Shallum … he and his daughters—who were either heiresses or rich widows. They undertook to defray the expenses of a part of the wall next them.
13. the inhabitants of Zanoah—There were
two towns so called in the territory of Judah (
14. Beth-haccerem—a city of Judah, supposed to be now occupied by Bethulia, on a hill of the same name, which is sometimes called also the mountain of the Franks, between Jerusalem and Tekoa.
16. the sepulchres of David, and to the pool that was made, and unto the house of the mighty—that is, along the precipitous cliffs of Zion [Barclay].
19. at the turning of the wall—that is, the wall across the Tyropœon, being a continuation of the first wall, connecting Mount Zion with the temple wall [Barclay].
25. the tower which lieth out from the king's high house—that is, watchtower by the royal palace [Barclay].
26. the Nethinims—Not only the priests and the Levites, but the common persons that belonged to the house of God, contributed to the work. The names of those who repaired the walls of Jerusalem are commemorated because it was a work of piety and patriotism to repair the holy city. It was an instance of religion and courage to defend the true worshippers of God, that they might serve Him in quietness and safety, and, in the midst of so many enemies, go on with this work, piously confiding in the power of God to support them [Bishop Patrick].
CHAPTER 4
1. when Sanballat heard that we builded the wall, he was wroth—The Samaritan faction showed their bitter animosity to the Jews on discovering the systematic design of refortifying Jerusalem. Their opposition was confined at first to scoffs and insults, in heaping which the governors made themselves conspicuous, and circulated all sorts of disparaging reflections that might increase the feelings of hatred and contempt for them in their own party. The weakness of the Jews in respect of wealth and numbers, the absurdity of their purpose apparently to reconstruct the walls and celebrate the feast of dedication in one day, the idea of raising the walls on their old foundations, as well as using the charred and mouldering debris of the ruins as the materials for the restored buildings, and the hope of such a parapet as they could raise being capable of serving as a fortress of defense—these all afforded fertile subjects of hostile ridicule.
3. if a fox go up—The foxes were
mentioned because they were known to infest in great numbers the ruined
and desolate places in the mount and city of Zion (
4, 5. Hear, O our God; for we are despised—The imprecations invoked here may seem harsh, cruel, and vindictive; but it must be remembered that Nehemiah and his friends regarded those Samaritan leaders as enemies to the cause of God and His people, and therefore as deserving to be visited with heavy judgments. The prayer, therefore, is to be considered as emanating from hearts in which neither hatred, revenge, nor any inferior passion, but a pious and patriotic zeal for the glory of God and the success of His cause, held the ascendant sway.
6. all the wall was joined together unto the half thereof—The whole circuit of the wall had been distributed in sections to various companies of the people, and was completed to the half of the intended height.
7-21. But … when Sanballat … heard that the walls … were made up, and … the breaches … stopped—The rapid progress of the fortifications, despite all their predictions to the contrary, goaded the Samaritans to frenzy. So they, dreading danger from the growing greatness of the Jews, formed a conspiracy to surprise them, demolish their works, and disperse or intimidate the builders. The plot being discovered, Nehemiah adopted the most energetic measures for ensuring the common safety, as well as the uninterrupted building of the walls. Hitherto the governor, for the sake of despatch, had set all his attendants and guards on the work—now half of them were withdrawn to be constantly in arms. The workmen labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other, Nehemiah (who was night and day on the spot, and, by his pious exhortations and example, animated the minds of his people) kept a trumpeter by his side, so that, on any intelligence of a surprise being brought to him, an alarm might be immediately sounded, and assistance rendered to the most distant detachment of their brethren. By these vigilant precautions, the counsels of the enemy were defeated, and the work was carried on apace. God, when He has important public work to do, never fails to raise up instruments for accomplishing it, and in the person of Nehemiah, who, to great natural acuteness and energy added fervent piety and heroic devotion, He provided a leader, whose high qualities fitted him for the demands of the crisis. Nehemiah's vigilance anticipated every difficulty, his prudent measures defeated every obstruction, and with astonishing rapidity this Jerusalem was made again "a city fortified."
CHAPTER 5
1-5. there was a great cry of the people …
against their brethren—Such a crisis in the condition of the
Jews in Jerusalem—fatigued with hard labor and harassed by the
machinations of restless enemies, the majority of them poor, and the
bright visions which hope had painted of pure happiness on their return
to the land of their fathers being unrealized—must have been very
trying to their faith and patience. But, in addition to these vexatious
oppressions, many began to sink under a new and more grievous evil. The
poor made loud complaints against the rich for taking advantage of
their necessities, and grinding them by usurious exactions. Many of
them had, in consequence of these oppressions, been driven to such
extremities that they had to mortgage their lands and houses to enable
them to pay the taxes to the Persian government, and ultimately even to
sell their children for slaves to procure the means of subsistence. The
condition of the poorer inhabitants was indeed deplorable; for, besides
the deficient harvests caused by the great rains (
6-12. I was very angry when I heard their cry and these words—When such disorders came to the knowledge of the governor, his honest indignation was roused against the perpetrators of the evil. Having summoned a public assembly, he denounced their conduct in terms of just severity. He contrasted it with his own in redeeming with his money some of the Jewish exiles who, through debt or otherwise, had lost their personal liberty in Babylon. He urged the rich creditors not only to abandon their illegal and oppressive system of usury, but to restore the fields and vineyards of the poor, so that a remedy might be put to an evil the introduction of which had led to much actual disorder, and the continuance of which would inevitably prove ruinous to the newly restored colony, by violating the fundamental principles of the Hebrew constitution. The remonstrance was effectual. The conscience of the usurious oppressors could not resist the touching and powerful appeal. With mingled emotions of shame, contrition, and fear, they with one voice expressed their readiness to comply with the governor's recommendation. The proceedings were closed by the parties binding themselves by a solemn oath, administered by the priests, that they would redeem their pledge, as well as by the governor invoking, by the solemn and significant gesture of shaking a corner of his garment, a malediction on those who should violate it. The historian has taken care to record that the people did according to this promise.
14. Moreover from the time that I was appointed … I and my brethren have not eaten the bread of the governor—We have a remarkable proof both of the opulence and the disinterestedness of Nehemiah. As he declined, on conscientious grounds, to accept the lawful emoluments attached to his government, and yet maintained a style of princely hospitality for twelve years out of his own resources, it is evident that his office of cup-bearer at the court of Shushan must have been very lucrative.
15. the former governors … had taken … bread and wine, besides forty shekels of silver—The income of Eastern governors is paid partly in produce, partly in money. "Bread" means all sorts of provision. The forty shekels of silver per day would amount to a yearly salary of £1800 sterling.
17. Moreover there were at my table an hundred and
fifty of the Jews—In the East it has been always customary to
calculate the expense of a king's or grandee's establishment, not by
the amount of money disbursed, but by the quantity of provisions
consumed (see
CHAPTER 6
2-4. Then Sanballat and Geshem sent unto
me—The Samaritan leaders, convinced that they could not
overcome Nehemiah by open arms, resolved to gain advantage over him by
deceit and stratagem. With this in view, under pretext of terminating
their differences in an amicable manner, they invited him to a
conference. The place of rendezvous was fixed "in some one of
the villages in the plain of Ono." "In the villages" is, Hebrew,
"in Cephirim," or "Chephirah," the name of a town in the territory of
Benjamin (
5-9. Then sent Sanballat his servant … the fifth time with an open letter in his hand—In Western Asia, letters, after being rolled up like a map, are flattened to the breadth of an inch; and instead of being sealed, they are pasted at the ends. In Eastern Asia, the Persians make up their letters in the form of a roll about six inches long, and a bit of paper is fastened round it with gum, and sealed with an impression of ink, which resembles our printers' ink, but it is not so thick. Letters were, and are still, sent to persons of distinction in a bag or purse, and even to equals they are enclosed—the tie being made with a colored ribbon. But to inferiors, or persons who are to be treated contemptuously, the letters were sent open—that is, not enclosed in a bag. Nehemiah, accustomed to the punctillious ceremonial of the Persian court, would at once notice the want of the usual formality and know that it was from designed disrespect. The strain of the letter was equally insolent. It was to this effect: The fortifications with which he was so busy were intended to strengthen his position in the view of a meditated revolt: he had engaged prophets to incite the people to enter into his design and support his claim to be their native king; and, to stop the circulation of such reports, which would soon reach the court, he was earnestly besought to come to the wished-for conference. Nehemiah, strong in the consciousness of his own integrity, and penetrating the purpose of this shallow artifice, replied that there were no rumors of the kind described, that the idea of a revolt and the stimulating addresses of hired demagogues were stories of the writer's own invention, and that he declined now, as formerly, to leave his work.
10-14. Afterward I came unto the house of
Shemaiah, &c.—This man was the son of a priest, who was
an intimate and confidential friend of Nehemiah. The young man claimed
to be endowed with the gift of prophecy. Having been secretly bribed by
Sanballat, he, in his pretended capacity of prophet, told Nehemiah that
his enemies were that night to make an attempt upon his life. He
advised him, at the same time, to consult his safety by concealing
himself in the sanctuary, a crypt which, from its sanctity, was strong
and secure. But the noble-minded governor determined at all hazards to
remain at his post, and not bring discredit on the cause of God and
religion by his unworthy cowardice in leaving the temple and city
unprotected. This plot, together with a secret collusion between the
enemy and the nobles of Judah who were favorably disposed towards the
bad Samaritan in consequence of his Jewish connections (
CHAPTER 7
2. I gave my brother Hanani … charge over
Jerusalem—If, as is commonly supposed, Nehemiah was now
contemplating a return to Shushan according to his promise, it was
natural that he should wish to entrust the custody of Jerusalem and the
management of its civic affairs to men on whose ability, experience,
and fidelity, he could confide. Hanani, a near relative (
and feared God above many—The piety of Hananiah is especially mentioned as the ground of his eminent fidelity in the discharge of all his duties and, consequently, the reason of the confidence which Nehemiah reposed in him; for he was fully persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure from Jerusalem.
3. Let not the gates of Jerusalem be opened until the sun be hot, &c.—In the East it is customary to open the gates of a city at sunrise, and to bar them at sunset—a rule which is very rarely, and not except to persons of authority, infringed upon. Nehemiah recommended that the gates of Jerusalem should not be opened so early; a precaution necessary at a time when the enemy was practising all sorts of dangerous stratagems, to ensure that the inhabitants were all astir and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with the appointment of a number of the people to act as sentinels, each mounting guard in front of his own house.
4. Now the city was large and great—The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction—mere wooden sheds or coverings of loose, unmortared stones.
5. my God put into mine heart to gather together
the nobles, &c.—The arrangement about to be described,
though dictated by mere common prudence, is, in accordance with the
pious feelings of Nehemiah, ascribed not to his own prudence or
reflection, but to the grace of God prompting and directing him. He
resolved to prepare a register of the returned exiles, containing an
exact record of the family and ancestral abode of every individual.
While thus directing his attention, he discovered a register of the
first detachment who had come under the care of Zerubbabel. It is
transcribed in the following verses, and differs in some few
particulars from that given in
39. The priests—It appears that only
four of the courses of the priests returned from the captivity; and
that the course of Abia (
70. And some of the chief of the fathers,
&c.—With
drams of gold—that is, darics. A daric was a gold coin of ancient Persia, worth £1 5s.
71. pound of silver—that is, mina (sixty shekels, or £9).
73. So … all Israel, dwelt in their cities—The utility of these genealogical registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.
CHAPTER 8
1. all the people gathered themselves together as
one man—The occasion was the celebration of the feast of the
seventh month (
they spake unto Ezra the scribe to bring the book of the law of Moses—He had come to Jerusalem twelve or thirteen years previous to Nehemiah. He either remained there or had returned to Babylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Nehemiah, but in a subordinate capacity. From the time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life. Although cordially and zealously co-operating with the former patriot in his important measures of reform, the pious priest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by the law to be made every seventh year; but during the long period of the captivity this excellent practice, with many others, had fallen into neglect, till revived, on this occasion. That there was a strong and general desire among the returned exiles in Jerusalem to hear the word of God read to them indicates a greatly improved tone of religious feeling.
4. Ezra … stood upon a pulpit of wood—Not made in the form known to us, but only a raised scaffold or platform, broad enough to allow fourteen persons to stand with ease upon it. Ezra's duty was very laborious, as he continued reading aloud from morning until midday, but his labor was lightened by the aid of the other priests present. Their presence was of importance, partly to show their cordial agreement with Ezra's declaration of divine truth; and partly to take their share with him in the important duty of publicly reading and expounding the Scripture.
5. when he opened it, all the people stood up—This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of "Amen, Amen."
7, 8. caused the people to understand the law … gave the sense—Commentators are divided in opinion as to the import of this statement. Some think that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke in Babylon. Others maintain that the duty of these Levites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read.
9, 10. This day is holy unto the Lord …
mourn not, nor weep—A deep sense of their national sins,
impressively brought to their remembrance by the reading of the law and
its denunciations, affected the hearts of the people with penitential
sorrow. But notwithstanding the painful remembrances of their national
sins which the reading of the law awakened, the people were exhorted to
cherish the feelings of joy and thankfulness associated with a sacred
festival (see on
16. the people went forth, and brought … and
made themselves booths, &c.—(See on
17. since the days of Jeshua … had not the
children of Israel done so—This national feast had not been
neglected for so protracted a period. Besides that it is impossible
that such a flagrant disregard of the law could have been tolerated by
Samuel, David, and other pious rulers, its observance is sufficiently
indicated (
18. Also day by day … he read in the book of
the law of God—This was more than was enjoined (
on the eighth day was a solemn
assembly—This was the last and great day of the feast (see on
CHAPTER 9
1. Now in the twenty and fourth day of this
month—that is, on the second day after the close of the feast
of tabernacles, which commenced on the fourteenth and terminated on the
twenty-second (
2. confessed their sins, and the iniquities of their fathers—Not only did they read in their recent sufferings a punishment of the national apostasy and guilt, but they had made themselves partakers of their fathers' sins by following the same evil ways.
3. they … read in the book of the law—Their extraordinary zeal led them to continue this as before.
one fourth part of the day—that is,
for three hours, twelve hours being the acknowledged length of the
Jewish day (
4. Then stood up upon the stairs—the scaffolds or pulpits, whence the Levites usually addressed the people. There were probably several placed at convenient distances, to prevent confusion and the voice of one drowning those of the others.
cried with a loud voice unto the Lord—Such an exertion, of course, was indispensably necessary, in order that the speakers might be heard by the vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, as well as fervently imploring the forgiving mercy of God; and "crying with a loud voice" was a natural accompaniment of this extraordinary prayer meeting, as violent gestures and vehement tones are always the way in which the Jews, and other people in the East, have been accustomed to give utterance to deep and earnest feelings.
5. Then the Levites … said, Stand up and bless the Lord your God—If this prayer was uttered by all these Levites in common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the substance of the confession and thanksgiving.
6-38. Thou, even thou, art Lord alone, &c.—In this solemn and impressive prayer, in which they make public confession of their sins, and deprecate the judgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all. Then they proceed to enumerate His mercies and distinguished favors to them as a nation, from the period of the call of their great ancestor and the gracious promise intimated to him in the divinely bestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honored individual in whose seed all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of divine interposition for their deliverance and their interest—in their deliverance from Egyptian bondage—their miraculous passage through the Red Sea—the promulgation of His law—the forbearance and long-suffering shown them amid their frequent rebellions—the signal triumphs given them over their enemies—their happy settlement in the promised land—and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which His paternal goodness had favored them above all other people, they charge themselves with making a miserable requital. They confess their numerous and determined acts of disobedience. They read, in the loss of their national independence and their long captivity, the severe punishment of their sins. They acknowledge that, in all heavy and continued judgments upon their nation, God had done right, but they had done wickedly. And in throwing themselves on His mercy, they express their purpose of entering into a national covenant, by which they pledge themselves to dutiful obedience in future.
22. Moreover thou gavest them kingdoms and nations—that is, put them in possession of a rich country, of an extensive territory, which had been once occupied by a variety of princes and people.
and didst divide them into corners—that is, into tribes. The propriety of the expression arose from the various districts touching at points or angles on each other.
the land of Sihon, and the land of the king of Heshbon—Heshbon being the capital city, the passage should run thus: "the land of Sihon or the land of the king of Heshbon."
32. Now therefore, our God … who keepest covenant and mercy—God's fidelity to His covenant is prominently acknowledged, and well it might; for their whole national history bore testimony to it. But as this could afford them little ground of comfort or of hope while they were so painfully conscious of having violated it, they were driven to seek refuge in the riches of divine grace; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy."
36. Behold, we are servants this day—Notwithstanding their happy restoration to their native land, they were still tributaries of a foreign prince whose officers ruled them. They were not, like their fathers, free tenants of the land which God gave them.
37. it yieldeth much increase unto the kings whom thou hast set over us because of our sins—Our agricultural labors have been resumed in the land—we plough, and sow, and till, and Thou blessest the work of our hands with a plentiful return; but this increase is not for ourselves, as once it was, but for our foreign masters, to whom we have to pay large and oppressive tribute.
they have dominion over our bodies—Their persons were liable to be pressed, at the mandate of their Assyrian conqueror, into the service of his empire, either in war or in public works. And our beasts are taken to do their pleasure.
38. we make a sure covenant, and write—that is, subscribe or sign it. This written document would exercise a wholesome influence in restraining their backslidings or in animating them to duty, by being a witness against them if in the future they were unfaithful to their engagements.
CHAPTER 10
1. Nehemiah, the Tirshatha—His name was
placed first in the roll on account of his high official rank, as
deputy of the Persian monarch. All classes were included in the
subscription; but the people were represented by their elders (
Those who were not present at the sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.
29-37. to observe and do all the commandments,
&c.—This national covenant, besides containing a solemn
pledge of obedience to the divine law generally, specified their
engagement to some particular duties, which the character and exigency
of the times stamped with great urgency and importance, and which may
be summed up under the following heads: that they abstain from
contracting matrimonial alliances with the heathen; that they would
rigidly observe the sabbath; that they would let the land enjoy rest
and remit debts every seventh year; that they would contribute to the
maintenance of the temple service, the necessary expenses of which had
formerly been defrayed out of the treasury of the temple (
32. the third part of a shekel for the service of the house of our God—The law required every individual above twenty years of age to pay half a shekel to the sanctuary. But in consequence of the general poverty of the people, occasioned by war and captivity, this tribute was reduced to a third part of a shekel.
34. we cast the lots … for the wood offering—The carrying of the wood had formerly been the work of the Nethinims. But few of them having returned, the duty was assigned as stated in the text. The practice afterwards rose into great importance, and Josephus speaks [The Wars of the Jews, 2.17, sect. 6] of the Xylophoria, or certain stated and solemn times at which the people brought up wood to the temple.
38. the priest the son of Aaron shall be with the Levites, when the Levites take tithes—This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Levites, or the Levites defrauding the priests.
the tithe of the tithes—The Levites, having received a tenth of all land produce, were required to give a tenth of this to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests.
39. and we will not forsake the house of our God—This solemn pledge was repeated at the close of the covenant as an expression of the intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from the service of the true God was the chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and (feeling the impulse of ardent devotion as well as of gratitude for their restoration) flattered themselves they would never forget their vow, to be the Lord's.
CHAPTER 11
1. the rulers … dwelt at
Jerusalem—That city being the metropolis of the country, it
was right and proper that the seat of government should be there. But
the exigency of the times required that special measures should be
taken to insure the residence of an adequate population for the custody
of the buildings and the defense of the city. From the annoyances of
restless and malignant enemies, who tried every means to demolish the
rising fortifications, there was some danger attending a settlement in
Jerusalem. Hence the greater part of the returned exiles, in order to
earn as well as secure the rewards of their duty, preferred to remain
in the country or the provincial towns. To remedy this state of things,
it was resolved to select every tenth man of the tribes of Judah and
Benjamin by lot, to become a permanent inhabitant of the capital. The
necessity of such an expedient commended it to the general approval. It
was the more readily submitted to because the lot was resorted to on
all the most critical conjunctures of the Jewish history, and regarded
by the people as a divine decision (
3. the chief of the province—that is, Judea. Nehemiah speaks of it, as it then was, a small appendix of the Persian empire.
in the cities of Judah dwelt every one in his possession in their cities—The returned exiles, who had come from Babylon, repaired generally, and by a natural impulse, to the lands and cities throughout the country which had been anciently assigned them.
Israel—This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Rehoboam, was restored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but those of Judah and Benjamin resided in Jerusalem.
the Levites—These took possession of the cities allotted to them according as they had opportunity.
the Nethinims—A certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God.
4. at Jerusalem dwelt certain of the children of
Judah—The discrepancy that is apparent between this [
9. overseer—that is, "captain" or "chief."
11. the ruler of the house of
God—assistant of the high priest (
16. the oversight of the outward business of the
house of God—that is, those things which were done outside,
or in the country, such as the collecting of the provisions (
17. the principal to begin the thanksgiving in prayer—that is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.
22. the sons of Asaph, the singers were over the
business of the house of God—They were selected to take
charge of providing those things which were required for the interior
of the temple and its service, while to others was committed the care
of the "outward business of the house of God" (
23. it was the king's commandment—It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fulness and solemnity. As this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.
24. Pethahiah … was at the king's hand in all matters concerning the people—This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.
25. some of the children of Judah dwelt at Kirjath-arba—The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them."
36. And of the Levites were divisions in Judah, and in Benjamin—Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin.
CHAPTER 12
1. these are the priests—according to
Shealtiel—or Salathiel.
Ezra—This was most likely a different person from the pious and patriotic leader. If he were the same person, he would now have reached a very patriarchal age—and this longevity would doubtless be due to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had preserved and strengthened him for the accomplishment of the important work he was called upon to undertake in that critical period of the Church's history.
4. Abijah—one of the ancestors of John
the Baptist (
9. their brethren, were over against them in the
watches—that is, according to some, their stations—the
places where they stood when officiating—"ward over against ward"
(
10. Jeshua begat Joiakim, &c.—This enumeration was of great importance, not only as establishing their individual purity of descent, but because the chronology of the Jews was henceforth to be reckoned, not as formerly by the reigns of their kings, but by the successions of their high priests.
11. Jaddua—It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if he were not this person (as some object that this Jaddua was not in office till a considerable period after the death of Nehemiah), it might probably be his father, called by the same name.
12. in the days of Joiakim were priests, the chief of the fathers—As there had been priests in the days of Jeshua, so in the time of Joiakim, the son and successor of Jeshua, the sons of those persons filled the priestly office in the place of their fathers, some of whom were still alive, though many were dead.
23. The sons of Levi … were written in the book of the chronicles—that is, the public registers in which the genealogies were kept with great regularity and exactness.
27-43. at the dedication of the wall of
Jerusalem—This ceremony of consecrating the wall and gates of
the city was an act of piety on the part of Nehemiah, not merely to
thank God in a general way for having been enabled to bring the
building to a happy completion, but especially because that city was
the place which He had chosen. It also contained the temple which was
hallowed by the manifestation of His presence, and anew set apart to
His service. It was on these accounts that Jerusalem was called "the
holy city," and by this public and solemn act of religious observance,
after a long period of neglect and desecration, it was, as it were,
restored to its rightful proprietor. The dedication consisted in a
solemn ceremonial, in which the leading authorities, accompanied by the
Levitical singers, summoned from all parts of the country, and by a
vast concourse of people, marched in imposing procession round the city
walls, and, pausing at intervals to engage in united praises, prayer,
and sacrifices, supplicated the continued presence, favor, and blessing
on "the holy city." "The assembly convened near Jaffa Gate, where
the procession commences. Then (
43. the joy of Jerusalem was heard even afar off—The events of the day, viewed in connection with the now repaired and beautified state of the city, raised the popular feeling to the highest pitch of enthusiasm, and the fame of their rejoicings was spread far and near.
44. portions of the law—that is, "prescribed by the law."
for Judah rejoiced for the priests and … Levites that waited—The cause of this general satisfaction was either the full restoration of the temple service and the reorganized provision for the permanent support of the ministry, or it was the pious character and eminent gifts of the guardians of religion.
45. the singers and the porters kept … the
ward of the purification—that is, took care that no unclean
person was allowed to enter within the precincts of the sacred
building. This was the official duty of the porters (
47. all Israel … sanctified holy things unto the Levites,—&c. The people, selecting the tithes and first-fruits, devoted them to the use of the Levites, to whom they belonged by appointment of the law. The Levites acted in the same way with the tithes due from them to the priests. Thus all classes of the people displayed a conscientious fidelity in paying the dues to the temple and the servants of God who were appointed to minister in it.
CHAPTER 13
1. On that day—This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in.
the Ammonite and the Moabite should not come
into the congregation of God for ever—that is, not be
incorporated into the Israelitish kingdom, nor united in marriage
relations with that people (
4, 5. before this—The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture.
Eliashib the priest … was allied unto
Tobiah—This person was the high priest (
6-9. But in all this was not I at
Jerusalem—Eliashib (concluding that, as Nehemiah had departed
from Jerusalem, and, on the expiry of his allotted term of absence, had
resigned his government, he had gone not to return) began to use great
liberties, and, there being none left whose authority or frown he
dreaded, allowed himself to do things most unworthy of his sacred
office, and which, though in unison with his own irreligious character,
he would not have dared to attempt during the residence of the pious
governor. Nehemiah resided twelve years as governor of Jerusalem, and
having succeeded in repairing and refortifying the city, he at the end
of that period returned to his duties in Shushan. How long [Nehemiah]
remained there is not expressly said, but "after certain days," which
is a Scripture phraseology for a year or a number of years, he obtained
leave to resume the government of Jerusalem; to his deep mortification
and regret, he found matters in the neglected and disorderly state here
described. Such gross irregularities as were practised, such
extraordinary corruptions as had crept in, evidently imply the lapse of
a considerable time. Besides, they exhibit the character of Eliashib,
the high priest, in a most unfavorable light; for while he ought, by
his office, to have preserved the inviolable sanctity of the temple and
its furniture, his influence had been directly exercised for evil;
especially he had given permission and countenance to a most indecent
outrage—the appropriation of the best apartments in the sacred
building to a heathen governor, one of the worst and most determined
enemies of the people and the worship of God. The very first reform
Nehemiah on his second visit resolved upon, was the stopping of this
gross profanation [by Eliashib]. The chamber which had been polluted by
the residence of the idolatrous Ammonite was, after undergoing the
process of ritual purification (
10-13. And I perceived that the portions of the Levites had not been given them—The people, disgusted with the malversations of Eliashib, or the lax and irregular performance of the sacred rites, withheld the tithes, so that the ministers of religion were compelled for their livelihood to withdraw to their patrimonial possessions in the country. The temple services had ceased; all religious duties had fallen into neglect. The money put into the sacred treasury had been squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and His people. The return of the governor put an end to these disgraceful and profane proceedings. He administered a sharp rebuke to those priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He upbraided them with the serious charge of having not only withheld from men their dues, but of having robbed God, by neglecting the care of His house and service. And thus having roused them to a sense of duty and incited them to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiah restored the temple services. He recalled the dispersed Levites to the regular discharge of their duties; while the people at large, perceiving that their contributions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of integrity and good report were appointed to act as trustees of the sacred treasures, and thus order, regularity, and active service were re-established in the temple.
15-22. In those days saw I in Judah some treading wine-presses on the sabbath—The cessation of the temple services had been necessarily followed by a public profanation of the Sabbath, and this had gone so far that labor was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sabbath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any commodities on that day. On the merchants and various dealers finding admission denied them, they set up booths outside the walls, in hopes of still driving a traffic with the peasantry; but the governor threatened, if they continued, to adopt violent measures for their removal. For this purpose a body of Levites was stationed as sentinels at the gate, with discretionary powers to protect the sanctification of the Sabbath.
24. could not speak in the Jews' language, but according to the language of each people—a mongrel dialect imbibed from their mothers, together with foreign principles and habits.
25. cursed them—that is, pronounced on them an anathema which entailed excommunication.
smote … and plucked off their hair—To cut off the hair of offenders seems to be a punishment rather disgraceful than severe; yet it is supposed that pain was added to disgrace, and that they tore off the hair with violence as if they were plucking a bird alive.
THE
BOOK OF ESTHER
Commentary by Robert Jamieson
CHAPTER 1
1. Ahasuerus—It is now generally agreed among learned men that the Ahasuerus mentioned in this episode is the Xerxes who figures in Grecian history.
3. made a feast unto all his princes and his servants—Banquets on so grand a scale, and extending over so great a period, have been frequently provided by the luxurious monarchs of Eastern countries, both in ancient and modern times. The early portion of this festive season, however, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court, and it was closed by a special feast of seven days' continuance, given within the gardens of the royal palace. The ancient palace of Susa has been recently disinterred from an incumbent mass of earth and ruins; and in that palace, which is, beyond all doubt, the actual edifice referred to in this passage, there is a great hall of marble pillars. "The position of the great colonnade corresponds with the account here given. It stands on an elevation in the center of the mound, the remainder of which we may well imagine to have been occupied, after the Persian fashion, with a garden and fountains. Thus the colonnade would represent the 'court of the garden of the king's palace' with its 'pillars of marble.' I am even inclined to believe the expression, 'Shushan the palace,' applies especially to this portion of the existing ruins, in contradistinction to the citadel and the city of Shushan" [Loftus, Chaldaea and Susiana].
6. Where were white, green, and blue hangings, &c.—The fashion, in the houses of the great, on festive occasions, was to decorate the chambers from the middle of the wall downward with damask or velvet hangings of variegated colors suspended on hooks, or taken down at pleasure.
the beds were of gold and silver—that is, the couches on which, according to Oriental fashion, the guests reclined, and which were either formed entirely of gold and silver or inlaid with ornaments of those costly metals, stood on an elevated floor of parti-colored marble.
7. they gave them drink in vessels of
gold—There is reason to believe from this account, as well as
from
9. Also Vashti the queen made a feast for the women—The celebration was double; for, as according to the Oriental fashion, the sexes do not intermingle in society, the court ladies were entertained in a separate apartment by the queen.
10-12. On the seventh day, when the heart of the king was merry with wine—As the feast days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of revelry.
he commanded … the seven chamberlains—These were the eunuchs who had charge of the royal harem. The refusal of Vashti to obey an order which required her to make an indecent exposure of herself before a company of drunken revellers, was becoming both the modesty of her sex and her rank as queen; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze. Had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honor, as well as hers, was consulted by her dignified conduct.
13-19. Then the king said to the wise
men—These were probably the magi, without whose advice as to
the proper time of doing a thing the Persian kings never did take any
step whatever; and the persons named in
CHAPTER 2
1-3. After these things, when the wrath of king Ahasuerus was appeased—On recovering from the violent excitement of his revelry and rage, the king was pierced with poignant regret for the unmerited treatment he had given to his beautiful and dignified queen. But, according to the law, which made the word of a Persian king irrevocable, she could not be restored. His counsellors, for their own sake, were solicitous to remove his disquietude, and hastened to recommend the adoption of all suitable means for gratifying their royal master with another consort of equal or superior attractions to those of his divorced queen. In the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to the royal palace, the parents, however unwilling, dare not refuse the honor for their daughter; and although they know that when she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made for the greatest beauties throughout the empire, in the hope that, from their ranks, the disconsolate monarch might select one for the honor of succeeding to the royal honors of Vashti. The damsels, on arrival at the palace, were placed under the custody of "Hege, the king's chamberlain, keeper of the women," that is, the chief eunuch, usually a repulsive old man, on whom the court ladies are very dependent, and whose favor they are always desirous to secure.
5. Now in Shushan the palace there was a certain
Jew—Mordecai held some office about the court. But his
"sitting at the king's gate" (
11. Mordecai walked every day before the court of the women's house—The harem is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those without as if they were thousands of miles away. But hints were given him through the eunuchs.
12. Now when every maid's turn was come to go in to king Ahasuerus—A whole year was spent in preparation for the intended honor. Considering that this took place in a palace, the long period prescribed, together with the profusion of costly and fragrant cosmetics employed, was probably required by state etiquette.
17. the king loved Esther above all the women—The choice fell on Esther, who found favor in the eyes of Ahasuerus. He elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of whom Oriental princes have a great number.
he set the royal crown upon her head—This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honor of the auspicious occasion, "he made a release to the provinces, and gave gifts, according to the state of the king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imposts the king remitted or lessened at this time.
21. In those days … two of the king's chamberlains … were wroth and sought to lay hand on the king, &c.—This secret conspiracy against the king's life probably arose out of revenge for the divorce of Vashti, in whose interest, and at whose instigation, these eunuchs may have acted. Through the vigilance of Mordecai, whose fidelity, however, passed unnoticed, the design was frustrated, while the conspirators were condemned to be executed and as the matter was recorded in the court annals, it became the occasion afterwards of Mordecai's preferment to the place of power and influence for which, in furtherance of the national interests of the Jews, divine providence intended him.
CHAPTER 3
1. After these things did king Ahasuerus promote Haman … set his seat above all the princes—that is, raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast importance in the formal court of Persia.
2. all the king's servants, that were in the king's gate, bowed, and reverenced Haman—Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day.
But Mordecai bowed not, nor did him reverence—The obsequious homage of prostration not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai, it seemed that such an attitude of profound reverence was due only to God. Haman being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the affront appeared so much the greater, as the example of Mordecai would be imitated by all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express. As Xerxes, in the height of his favoritism, had commanded the same honors to be given to the minister as to himself, this was the ground of Mordecai's refusal.
7. In the first month … they cast Pur, that is, the lot—In resorting to this method of ascertaining the most auspicious day for putting his atrocious scheme into execution, Haman acted as the kings and nobles of Persia have always done, never engaging in any enterprise without consulting the astrologers, and being satisfied as to the lucky hour. Vowing revenge but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen; and by artfully representing them as a people who were aliens in manners and habits, and enemies to the rest of his subjects, he procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his subjects would seriously depress the public revenue, Haman promised to make up the loss.
9. I will pay ten thousand talents of silver … into the king's treasuries—This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent, it will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost incredible.
10. the king took his ring from his hand, and gave it unto Haman—There was a seal or signet in the ring. The bestowment of the ring, with the king's name and that of his kingdom engraven on it, was given with much ceremony, and it was equivalent to putting the sign manual to a royal edict.
12-15. Then were the king's scribes called … and there was written—The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated into the dialects of all the people throughout the vast empire, and swift messengers were sent to carry it into all the provinces. On the day appointed, all Jews were to be put to death and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the royal treasury. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions to gratify, their own ends to serve.
15. the king and Haman sat down to drink; but the city Shushan was perplexed—The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with his favorite in sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects.
CHAPTER 4
1, 2. When Mordecai perceived all that was
done—Relying on the irrevocable nature of a Persian monarch's
decree (
4. Then was the queen … grieved; and … sent raiment to … Mordecai—Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough to the palace to inform her of the cause of such sudden and extreme distress.
5. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her—Communication with the women in the harem is very difficult to be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office of the seraglio. When the commission is executed, the subaltern communicates it to the superintendent, by whom it is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service, is always appointed by the king; but it is his interest, as well as his duty, to ingratiate himself with the queen also. Accordingly, we find Hatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist Esther's powerful influence.
8. charge her that she should go in unto the king—This language is exceedingly strong. As it can scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as imploring rather than commanding her, in the name of her brethren and in the name of her God, to make a direct appeal to the feelings of her royal husband.
11. whosoever, whether man or woman, shall come unto the king into the inner court, who is not called—The Persian kings surrounded themselves with an almost impassable circle of forms. The law alluded to was first enacted by Deioces, king of Media, and afterwards, when the empires were united, adopted by the Persians, that all business should be transacted and petitions transmitted to the king through his ministers. Although the restriction was not intended, of course, to apply to the queen, yet from the strict and inflexible character of the Persian laws and the extreme desire to exalt the majesty of the sovereign, even his favorite wife had not the privilege of entree, except by special favor and indulgence. Esther was suffering from the severity of this law; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause in this awful emergency.
13, 14. Then Mordecai commanded to answer Esther—His answer was to this effect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race—that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save His people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success.
16. so will I go in unto the king, which is not according to the law—The appeal of Mordecai was irresistible. Having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt.
I … and my maidens—It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion.
CHAPTER 5
1. Esther put on her royal apparel—It was not only natural, but, on such occasions, highly proper and expedient, that the queen should decorate herself in a style becoming her exalted station. On ordinary occasions she might reasonably set off her charms to as much advantage as possible; but, on the present occasion, as she was desirous to secure the favor of one who sustained the twofold character of her husband and her sovereign, public as well as private considerations—a regard to her personal safety, no less than the preservation of her doomed countrymen—urged upon her the propriety of using every legitimate means of recommending herself to the favorable notice of Ahasuerus.
the king sat upon his royal throne in the royal house, over against the gate of the house—The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, supported only by one or two contiguous pillars in the front, or else in the center. In such open structures as these, in the midst of their guards and counsellors, are the bashaws, kadis, and other great officers, accustomed to distribute justice, and transact the public affairs of the provinces [Shaw, Travels]. In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on it under pain of death. It is often found pictured on the Persepolitan monuments, and always of the same fashion.
2. the king held out to Esther the golden sceptre that was in his hand—This golden scepter receives an interesting illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolis, copied by Sir Robert Ker Porter, we see King Darius enthroned in the midst of his court, and walking abroad in equal state; in either case he carries in his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the summit. In the Assyrian alabasters, those found at Nimroud as well as those from Khorsabad, "the great king" is furnished with the same appendage of royalty, a slender rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to represent gold; proving that "the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times [Goss]. It was extended to Esther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favorable reception given to the suit she had come to prefer.
touched the top of the sceptre—This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king.
3. it shall be even given thee to the half of the kingdom—This mode of speaking originated in the Persian custom of appropriating for the maintenance of great men, or royal favorites, one city for his bread, another for his wine, a third for his clothes, &c., so that the phrase denoted great liberality.
4. let the king and Haman come this day unto the banquet that I have prepared for him—There was great address in this procedure of Esther's; for, by showing such high respect to the king's favorite, she would the better insinuate herself into the royal affections; and gain a more suitable opportunity of making known her request.
8. let the king and Haman come to the banquet that I shall prepare—The king ate alone, and his guests in an adjoining hall; but they were admitted to sit with him at wine. Haman being the only invited guest with the king and queen, it was natural that he should have been elated with the honor.
CHAPTER 6
1. the king … commanded to bring the book of records of the chronicles—In Eastern courts, there are scribes or officers whose duty it is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of interest. It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but as a source of instruction to the monarch, by reviewing the important incidents of his own life, as well as those of his ancestors. There was, therefore, nothing uncommon in this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture, in his ordering the book then to be read to him, and in his attention having been specially directed to the important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible.
4. Now Haman was come into the outward court—This was early in the morning. It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master.
6. What shall be done unto the man whom the king delighteth to honour?—In bestowing tokens of their favor, the kings of Persia do not at once, and as it were by their own will, determine the kind of honor that shall be awarded; but they turn to the courtier standing next in rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued.
8. the royal apparel … which the king useth to wear—A coat which has been on the back of a king or prince is reckoned a most honorable gift, and is given with great ceremony.
the horse that the king rideth upon—Persia was a country of horses, and the highbred charger that the king rode upon acquired, in the eyes of his venal subjects, a sort of sacredness from that circumstance.
and the crown royal which is set upon his head—either the royal turban, or it may be a tiara, with which, on state processions, the horse's head was adorned.
9. delivered to the hand of one of the king's most noble princes … array the man—On grand and public occasions, the royal steed is led by the highest subject through the principal streets of the city, a ceremony which may occupy several hours.
11. Then Haman took, &c.—This sudden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners.
14. came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared—Besides the invitation given to an entertainment, a message is always sent to the guests, immediately at the day and hour appointed, to announce that all things are ready.
CHAPTER 7
4. we are sold, I and my people, to be destroyed—that is, by the cruel and perfidious scheme of that man, who offered an immense sum of money to purchase our extermination. Esther dwelt on his contemplated atrocity, in a variety of expressions, which both evinced the depth of her own emotions, and were intended to awaken similar feelings in the king's breast.
But if we had been sold for bondmen and bondwomen, I had held my tongue—Though a great calamity to the Jews, the enslavement of that people might have enriched the national treasury; and, at all events, the policy, if found from experience to be bad, could be altered. But the destruction of such a body of people would be an irreparable evil, and all the talents Haman might pour into the treasury could not compensate for the loss of their services.
7. he saw that there was evil determined against him by the king—When the king of Persia orders an offender to be executed, and then rises and goes into the women's apartment, it is a sign that no mercy is to be hoped for. Even the sudden rising of the king in anger was the same as if he had pronounced sentence.
8. Haman was fallen upon the bed whereon Esther was—We do not know the precise form of the couches on which the Persians reclined at table. But it is probable that they were not very different from those used by the Greeks and Romans. Haman, perhaps, at first stood up to beg pardon of Esther; but driven in his extremity to resort to an attitude of the most earnest supplication, he fell prostrate on the couch where the queen was recumbent. The king returning that instant was fired at what seemed an outrage on female modesty.
they covered Haman's face—The import of this striking action is, that a criminal is unworthy any longer to look on the face of the king, and hence, when malefactors are consigned to their doom in Persia, the first thing is to cover the face with a veil or napkin.
9. Harbonah, one of the chamberlains, said before the king, Behold also, the gallows—This eunuch had probably been the messenger sent with the invitation to Haman, and on that occasion had seen the gallows. The information he now volunteered, as well it may be from abhorrence of Haman's cold-blooded conspiracy as from sympathy with his amiable mistress, involved with her people in imminent peril.
10. So they hanged Haman on the gallows that he
had prepared for Mordecai—He has not been the only plotter of
mischief whose feet have been taken in the net which they hid (
CHAPTER 8
1. On that day did the king Ahasuerus give the house of Haman … unto Esther—His property was confiscated, and everything belonging to him, as some compensation for the peril to which she had been exposed.
Mordecai came before the king—that is, was introduced at court and appointed one of the seven counsellors. Esther displayed great prudence and address in acknowledging Mordecai's relation to her at the moment most fitted to be of eminent service to him.
2. the king took off his ring, … and gave it unto Mordecai—By that act transferring to him all the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly filled.
Esther set Mordecai over the house of Haman—as her steward or factor, to manage that large and opulent estate which had been assigned to her.
3. Esther spake yet again before the king, and fell down at his feet—The king was then not reclining at table, but sitting on a divan, most probably in the Persian attitude, leaning back against the cushions, and one foot under him.
besought him with tears to put away the mischief
of Haman—that is, to repeal the sanguinary edict which, at
the secret instigation of Haman, had been recently passed (
4. Then the king held out the golden sceptre toward Esther—in token that her request was accepted, and that she needed no longer to maintain the humble attitude of a suppliant.
5, 6. reverse the letters devised by Haman … to destroy the Jews—The whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditated massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that the decree should be immediately reversed—all indicate the queen's wisdom and skill, and she succeeded in this point also.
8. Write … in the king's name, and seal it with the king's ring—Hence it is evident that the royal ring had a seal in it, which, being affixed to any document, authenticated it with the stamp of royal authority.
which … may no man reverse—This is added as the reason why he could not comply with the queen's request for a direct reversal or recall of Haman's letters; namely, that the laws of the Medes and Persians, once passed, were irrevocable.
10. sent … by posts … and riders on … camels, and young dromedaries—The business being very urgent, the swiftest kind of camel would be employed, and so the word in the original denotes the wind-camel. Young dromedaries also are used to carry expresses, being remarkable for the nimbleness and ease of their movements. Animals of this description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay.
11-13. the king granted the Jews … to stand
for their life … to slay … all … that would assault
them—The fixed and unalterable character claimed for Persian
edicts often placed the king in a very awkward dilemma; for, however
bitterly he might regret things done in a moment of haste and
thoughtlessness, it was beyond even his power to prevent the
consequences. This was the reason on account of which the king was laid
under a necessity not to reverse, but to issue a contradictory edict;
according to which it was enacted that if, pursuant to the first
decree, the Jews were assaulted, they might, by virtue of the second,
defend themselves and even slay their enemies. However strange and even
ridiculous this mode of procedure may appear, it was the only one
which, from the peculiarities of court etiquette in Persia, could be
adopted. Instances occur in sacred (
15. Mordecai went out … in royal apparel—He was invested with the khelaat of official honor. A dress of blue and white was held in great estimation among the Persians; so that Mordecai, whom the king delighted to honor, was in fact arrayed in the royal dress and insignia. The variety and the kind of insignia worn by a favorite at once makes known to the people the particular dignity to which he has been raised.
CHAPTER 9
1. in the twelfth month, … on the thirteenth
day of the same—This was the day which Haman's superstitious
advisers had led him to select as the most fortunate for the execution
of his exterminating scheme against the Jews [
2. The Jews gathered themselves … no man could withstand them—The tables were now turned in their favor; and though their enemies made their long meditated attack, the Jews were not only at liberty to act on the defensive, but through the powerful influence enlisted on their side at court together with the blessing of God, they were everywhere victorious.
the fear of them fell upon all people—This impression arose not alone from the consciousness of the all-powerful vizier being their countryman, but from the hand of God appearing so visibly interposed to effect their strange and unexpected deliverance.
5-16. Thus the Jews smote all their enemies—The effect of the two antagonistic decrees was, in the meantime, to raise a fierce and bloody war between the Jews and their enemies throughout the Persian empire; but through the dread of Esther and Mordecai, the provincial governors universally favored their cause, so that their enemies fell in great numbers.
13. let it be granted to the Jews which are in
Shushan to do to-morrow also according unto this day's
decree—Their enemies adroitly concealing themselves for the
first day might have returned on the next, when they imagined that the
privilege of the Jews was expired; so that that people would have been
surprised and slain. The extension of the decree to another day at the
queen's special desire has exposed her to the charge of being actuated
by a cruel and vindictive disposition. But her conduct in making this
request is capable of full vindication, on the ground (1) that Haman's
sons having taken a prominent part in avenging their father's fall, and
having been previously slain in the melee, the order for the
exposure of their dead bodies on the gallows was only intended to brand
them with public infamy for their malice and hatred to the Jews; and
(2) the anti-Jewish party having, in all probability, been instigated
through the arts or influence of Haman to acts of spiteful and wanton
oppression, the existing state of feeling among the natives required
some vigorous and decisive measure to prevent the outbreak of future
aggressions. The very circumstances of their slaying 800 eight hundred
Jews in the immediate vicinity of the court (v. 6, 15) is a proof of the daring energy and
deep-rooted malice by which multidues were actuated against the Jews.
To order an extension, therefore, of the permissive edict to the Jews
to defend themselves, was perhaps no more than affording an opportunity
for their enemies to be publicly known. Though it led to so awful a
slaughter of seventy-five thousand of their enemies, there is reason to
believe that these were chiefly Amalekites, in the fall of whom on this
occasion, the prophecies (
19. a day of … feasting … of sending portions one to another—The princes and people of the East not only invite their friends to feasts, but it is their custom to send a portion of the banquet to those who cannot well come to it, especially their relations, and those who are detained at home in a state of sorrow or distress.
20. Mordecai wrote these things—Commentators are not agreed what is particularly meant by "these things"; whether the letters following, or an account of these marvellous events to be preserved in the families of the Jewish people, and transmitted from one generation to another.
26. they called these days Purim after the name of Pur—"Pur," in the Persian language, signifies "lot"; and the feast of Purim, or lots, has a reference to the time having been pitched upon by Haman through the decision of the lot. In consequence of the signal national deliverance which divine providence gave them from the infamous machinations of Haman, Mordecai ordered the Jews to commemorate that event by an anniversary festival, which was to last for two days, in accordance with the two days' war of defense they had to maintain. There was a slight difference in the time of this festival; for the Jews in the provinces, having defended themselves against their enemies on the thirteenth, devoted the fourteenth to festivity; whereas their brethren in Shushan, having extended that work over two days, did not observe their thanksgiving feast till the fifteenth. But this was remedied by authority, which fixed the fourteenth and fifteenth of Adar. It became a season of sunny memories to the universal body of the Jews; and, by the letters of Mordecai, dispersed through all parts of the Persian empire, it was established as an annual feast, the celebration of which is kept up still. On both days of the feast, the modern Jews read over the Megillah or Book of Esther in their synagogues. The copy read must not be printed, but written on vellum in the form of a roll; and the names of the ten sons of Haman are written on it a peculiar manner, being ranged, they say, like so many bodies on a gibbet. The reader must pronounce all these names in one breath. Whenever Haman's name is pronounced, they make a terrible noise in the synagogue. Some drum with their feet on the floor, and the boys have mallets with which they knock and make a noise. They prepare themselves for their carnival by a previous fast, which should continue three days, in imitation of Esther's; but they have mostly reduced it to one day [Jennings, Jewish Antiquities].
CHAPTER 10
1. Ahasuerus laid a tribute—This passage being an appendix to the history, and improperly separated from the preceding chapter, it might be that the occasion of levying this new impost arose out of the commotions raised by Haman's conspiracy. Neither the nature nor the amount of the tax has been recorded; only it was not a local tribute, but one exacted from all parts of his vast empire.
2. the declaration of the greatness of
Mordecai—The experience of this pious and excellent Jew
verified the statement, "he that humbleth himself shall be exalted"
[
3. For Mordecai … was next unto King
Ahasuerus … great among the Jews, &c.—The elevation
of this pious and patriotic Jew to the possession of the highest
official power was of very great importance to the suffering church at
that period; for it enabled him, who all along possessed the
disposition, now to direct the royal influence and authority in
promoting the interests and extending the privileges of his exiled
countrymen. Viewed in this light, the providence of God is plainly
traceable in all the steps that led to his unexpected advancement. This
providential interposition is all the more remarkable, that, as in the
analogous case of Joseph, it was displayed in making the ordinary and
natural course of things lead to the most marvellous results. To use
the pious words of an eminent prelate, "though in the whole of this
episode there was no extraordinary manifestation of God's power, no
particular cause or agent that was in its working advanced above the
ordinary pitch of nature, yet the contrivance, and suiting these
ordinary agents appointed by God, is in itself more admirable than if
the same end had been effected by means that were truly miraculous."
The sudden advancement of individuals from obscurity and neglect to the
highest stations of power and influence is, in Eastern courts, no
extraordinary nor infrequent occurrence. The caprice, the weak
partiality of the reigning sovereign, or, it may be, his penetrating
discernment in discovering latent energy and talent, has often "raised
the beggar from the dunghill, and set him among princes" [
accepted of the multitude of his brethren—Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man.
speaking peace to all his seed—While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid.
THE BOOK OF
JOB
Commentary by A. R. Faussett
INTRODUCTION
Job a Real Person.—It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.
But
Where Job
Lived.—"Uz," according to Gesenius, means a light, sandy soil, and was in the
north of Arabia-Deserta, between Palestine and the Euphrates, called by
Ptolemy (Geography, 19)
Ausitai or Aisitai. In
The Age When Job
Lived.—Eusebius fixes it
two ages before Moses, that is, about the time of Isaac: eighteen
hundred years before Christ, and six hundred after the Deluge. Agreeing
with this are the following considerations: 1. Job's length of life is
patriarchal, two hundred years. 2. He alludes only to the earliest form
of idolatry, namely, the worship of the sun, moon, and heavenly hosts
(called Saba, whence arises the title "Lord of Sabaoth,"
as opposed to Sabeanism) (
The Writer.—All
the foregoing facts accord with Job himself having been the author. The
style of thought, imagery, and manners, are such as we should look for
in the work of an Arabian emir. There is precisely that degree of
knowledge of primitive tradition (see
Design of the
Book.—It is a public debate in poetic form on an important
question concerning the divine government; moreover the prologue and
epilogue, which are in prose, shed the interest of a living history
over the debate, which would otherwise be but a contest of abstract
reasonings. To each speaker of the three friends three speeches
are assigned. Job having no one to stand by him is allowed to reply to
each speech of each of the three. Eliphaz, as the oldest, leads the
way. Zophar, at his third turn, failed to speak, thus virtually
owning himself overcome (
The question to be solved, as exemplified in the case
of Job, is, Why are the righteous afflicted consistently with God's
justice? The doctrine of retribution after death, no doubt, is the
great solution of the difficulty. And to it Job plainly refers in
Poetry.—In all
countries poetry is the earliest form of composition as being best
retained in the memory. In the East especially it was customary for
sentiments to be preserved in a terse, proverbial, and poetic form
(called maschal). Hebrew poetry is not constituted by the rhythm
or meter, but in a form peculiar to itself: 1. In an alphabetical
arrangement somewhat like our acrostic. For instance,
CHAPTER 1
PART I—PROLOGUE OR HISTORICAL
INTRODUCTION IN PROSE—(
1. Uz—north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.
Job—The name comes from an
Arabic word meaning "to return," namely, to God, "to repent,"
referring to his end [Eichorn]; or
rather from a Hebrew word signifying one to whom enmity was
shown, "greatly tried" [Gesenius].
Significant names were often given among the Hebrews, from some event
of later life (compare
perfect—not absolute or faultless
perfection (compare
3. she-asses—prized on account of their
milk, and for riding (
household—(
men of the east—denoting in Scripture
those living east of Palestine; as the people of North Arabia-Deserta
(
4. every one his day—namely, the
birthday (
5. when the days of their feasting were gone about—that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
Job … sanctified—by offering up
as many expiatory burnt offerings as he had sons (
cursed God—The same Hebrew word
means to "curse," and to "bless"; Gesenius says, the original sense is to "kneel," and
thus it came to mean bending the knee in order to invoke either a
blessing or a curse. Cursing is a perversion of blessing, as all sin is
of goodness. Sin is a degeneracy, not a generation. It is not, however,
likely that Job should fear the possibility of his sons cursing
God. The sense "bid farewell to," derived from the blessing
customary at parting, seems sufficient (
6. sons of God—angels (
the Lord—Hebrew, Jehovah, the self-existing God, faithful to His
promises. God says (
Satan—The tradition was widely spread
that he had been the agent in Adam's temptation. Hence his name
is given without comment. The feeling with which he looks on Job is
similar to that with which he looked on Adam in Paradise: emboldened by
his success in the case of one not yet fallen, he is confident that the
piety of Job, one of a fallen race, will not stand the test. He had
fallen himself (
7. going to and fro—rather, "hurrying
rapidly to and fro." The original idea in Arabic is the heat of
haste (
8. considered—Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
9. fear God for naught—It is a mark of
the children of Satan to sneer and not give credit to any for
disinterested piety. Not so much God's gifts, as God Himself is "the
reward" of His people (
10. his substance is increased—literally, "spread out like a flood"; Job's herds covered the face of the country.
11. curse thee to thy face—in antithesis
to God's praise of him (
12. in thy power—Satan has no power
against man till God gives it. God would not touch Job with His own
hand, though Satan asks this (
13. wine—not specified in
14. the asses feeding beside them—Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
15. Sabeans—not those of Arabia-Felix,
but those of Arabia-Deserta, descending from Sheba, grandson of Abraham
and Keturah (
I alone am escaped—cunningly contrived
by Satan. One in each case escapes (
16. fire of God—Hebraism for "a mighty
fire"; as "cedars of God"—"lofty cedars" [
17. Chaldeans—not merely robbers as the
Sabeans; but experienced in war, as is implied by "they set in
array three bands" (
19. a great wind from the
wilderness—south of Job's house. The tornado came the more
violently over the desert, being uninterrupted (
the young men—rather, "the young
people"; including the daughters (so in
20. Job arose—not necessarily from
sitting. Inward excitement is implied, and the beginning to do
anything. He had heard the other messages calmly, but on hearing of the
death of his children, then he arose; or, as Eichorn translates, he started up (
21. Naked—(
22. nor charged God foolishly—rather,
"allowed himself to commit no folly against God" [Umbreit].
CHAPTER 2
1. a day—appointed for the angels giving
an account of their ministry to God. The words "to present himself
before the Lord" occur here, though not in
3. integrity—literally, "completeness";
so "perfect," another form of the same Hebrew word,
movedst … against—
4. Skin for skin—a proverb. Supply, "He
will give." The "skin" is figurative for any outward good. Nothing
outward is so dear that a man will not exchange it for some other
outward good; "but" (not "yea") "life," the inward good, cannot be
replaced; a man will sacrifice everything else for its sake. Satan
sneers bitterly at man's egotism and says that Job bears the loss of
property and children because these are mere outward and
exchangeable goods, but he will give up all things, even his
religion, in order to save his life, if you touch his bones and flesh.
"Skin" and "life" are in antithesis [Umbreit]. The martyrs prove Satan's sneer false.
Rosenmuller explains it not so well. A
man willingly gives up another's skin (life) for his own
skin (life). So Job might bear the loss of his children, &c., with
equanimity, so long as he remained unhurt himself; but when touched in
his own person, he would renounce God. Thus the first "skin" means the
other's skin, that is, body; the second "skin," one's
own, as in
6. but save—rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.
7. sore boils—malignant boils; rather,
as it is singular in the Hebrew, a "burning sore." Job was
covered with one universal inflammation. The use of the potsherd [
8. a potsherd—not a piece of a broken
earthen vessel, but an instrument made for scratching (the root of the
Hebrew word is "scratch"); the sore was too disgusting to touch.
"To sit in the ashes" marks the deepest mourning (
9. curse God—rather, "renounce" God.
(See on
and die—that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [Gill]; Nothing makes the ungodly so angry as to see the godly under trial not angry.
10. the foolish women—Sin and folly are
allied in Scripture (
receive evil—bear willingly (
11. Eliphaz—The view of Rawlinson that "the names of Job's three friends
represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean
name, Esau's oldest son (
Bildad the Shuhite—Shuah ("a pit"),
son of Abraham and Keturah (
Zophar the Naamathite—not of the
Naamans in Judah (
12. toward heaven—They threw ashes
violently upwards, that they might fall on their heads and cover
them—the deepest mourning (
13. seven days … nights—They did
not remain in the same posture and without food, &c., all this
time, but for most of this period daily and nightly. Sitting on the
earth marked mourning (
CHAPTER 3
THE POEM OR DEBATE ITSELF (
FIRST SERIES IN IT (
JOB FIRST (
1. opened his mouth—The Orientals speak
seldom, and then sententiously; hence this formula expressing
deliberation and gravity (
cursed his day—the strict
Hebrew word for "cursing:" not the same as in
2. spake—Hebrew, "answered," that
is, not to any actual question that preceded, but to the question
virtually involved in the case. His outburst is singularly wild and
bold (
3. the night in which—rather "the
night which said." The words in italics are not in the Hebrew.
Night is personified and poetically made to speak. So in
4. let not God regard it—rather, more
poetically, "seek it out." "Let not God stoop from His bright throne to
raise it up from its dark hiding-place." The curse on the day in
5. Let … the shadow of
death—("deepest darkness,"
stain it—This is a later sense of the
verb [Gesenius]; better the old and more
poetic idea, "Let darkness (the ancient night of chaotic gloom) resume
its rights over light (
a cloud—collectively, a gathered mass of dark clouds.
the blackness of the day terrify
it—literally, "the obscurations"; whatever darkens the day
[Gesenius]. The verb in Hebrew
expresses sudden terrifying. May it be suddenly affrighted at its own
darkness. Umbreit explains it as
"magical incantations that darken the day," forming the climax to the
previous clauses;
6. seize upon it—as its prey, that is, utterly dissolve it.
joined unto the days of the year—rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."
7. solitary—rather, "unfruitful." "Would that it had not given birth to me."
8. them … curse the day—If
"mourning" be the right rendering in the latter clause of this verse,
these words refer to the hired mourners of the dead (
9. dawning of the day—literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.
12. Why did the knees prevent
me?—Old English for "anticipate my wants." The
reference is to the solemn recognition of a new-born child by the
father, who used to place it on his knees as his own, whom he was bound
to rear (
13. lain … quiet … slept—a
gradation. I should not only have lain, but been quiet,
and not only been quiet, but slept. Death in Scripture is
called "sleep" (
14. With kings … which built desolate places for themselves—who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [Umbreit]. The "for themselves" marks their selfishness. Michaelis explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.
15. filled their houses with silver—Some
take this to refer to the treasures which the ancients used to bury
with their dead. But see
16. untimely birth—(
17. the wicked—the original meaning,
"those ever restless," "full of desires" (
the weary—literally, "those whose
strength is wearied out" (
18. There the prisoners rest—from their chains.
19. servant—The slave is there manumitted from slavery.
20. Wherefore giveth he light—namely,
God; often omitted reverentially (
23. whose way is hid—The picture of Job
is drawn from a wanderer who has lost his way, and who is hedged in, so
as to have no exit of escape (
24. my sighing cometh before I eat—that
is, prevents my eating [Umbreit]; or,
conscious that the effort to eat brought on the disease, Job must sigh
before eating [Rosenmuller]; or, sighing
takes the place of good (
my roarings are poured out like the waters—an image from the rushing sound of water streaming.
25. the thing which I … feared is come upon me—In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third.
that which I was afraid of is come unto me—namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.
26. I was not in safety … yet trouble came—referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.
CHAPTER 4
1. Eliphaz—the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.
2. If we assay to commune—Rather, two questions, "May we attempt a word with thee? Wilt thou be grieved at it?" Even pious friends often count that only a touch which we feel as a wound.
3. weak hands—
5. thou art troubled—rather, "unhinged,"
hast lost thy self-command (
6. Is not this thy fear, thy confidence,
&c.—Does thy fear, thy confidence, come to nothing? Does it
come only to this, that thou faintest now? Rather, by transposition,
"Is not thy fear (of God) thy hope? and the uprightness of thy ways thy
confidence? If so, bethink thee, who ever perished being innocent?"
[Umbreit]. But
8. they that plough iniquity … reap the
same—(
9. breath of his nostrils—God's anger; a
figure from the fiery winds of the East (
10, 11. lion—that is, wicked men, upon
whom Eliphaz wished to show that calamities come in spite of their
various resources, just as destruction comes on the lion in spite of
his strength (
12. a thing—Hebrew, a "word." Eliphaz confirms his view by a divine declaration which was secretly and unexpectedly imparted to him.
a little—literally, "a whisper";
implying the still silence around, and that more was conveyed than
articulate words could utter (
13. In thoughts from the visions of the
night—[So Winer]. While
revolving night visions previously made to him (
deep sleep—(
16. It stood still—At first the
apparition glides before Eliphaz, then stands still, but with that
shadowy indistinctness of form which creates such an impression of awe;
a gentle murmur: not (English Version): there was
silence; for in
17. mortal man … a man—Two Hebrew words for "man" are used; the first implying his feebleness; the second his strength. Whether feeble or strong, man is not righteous before God.
more just than God … more pure than his maker—But this would be self-evident without an oracle.
18. folly—Imperfection is to be
attributed to the angels, in comparison with Him. The holiness of some
of them had given way (
19. houses of clay—(
before the moth—rather, "as before the
moth," which devours a garment (
20. from morning to evening—unceasingly;
or, better, between the morning and evening of one short day (so
They are destroyed—better, "they
would be destroyed," if God withdrew His loving protection.
Therefore man must not think to be holy before God, but to draw
holiness and all things else from God (
21. their excellency—(
they die, even without wisdom—rather, "They would perish, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [Umbreit]. Bengel shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes. De Wette loses the scope, in explaining it, of the shortness of man's life, contrasted with the angels "before they have attained to wisdom."
CHAPTER 5
1. if there be any, &c.—Rather,
"will He (God) reply to thee?" Job, after the revelation just given,
cannot be so presumptuous as to think God or any of the holy ones
(
2. wrath … envy—fretful and
passionate complaints, such as Eliphaz charged Job with (
3. the foolish—the wicked. I have seen
the sinner spread his "root" wide in prosperity, yet circumstances
"suddenly" occurred which gave occasion for his once prosperous
dwelling being "cursed" as desolate (
4. His children … crushed in the
gate—A judicial formula. The gate was the place of judgment
and of other public proceedings (
5. even out of the thorns—Even when part
of the grain remains hanging on the thorn bushes (or, "is growing among
thorns,"
the robber—as the Sabeans, who robbed Job. Rather, translate "the thirsty," as the antithesis in the parallelism, "the hungry," proves.
6. Although—rather, "for truly" [Umbreit].
affliction cometh not forth of the dust—like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself.
7. Yet—rather, "Truly," or, But
affliction does not come from chance, but is the appointment of God for
sin; that is, the original birth-sin of man. Eliphaz passes from the
particular sin and consequent suffering of Job to the universal sin and
suffering of mankind. Troubles spring from man's common sin by as
necessary a law of natural consequences as sparks (Hebrew, "sons
of coal") fly upward. Troubles are many and fiery, as sparks (
8. Therefore (as affliction is ordered by God,
on account of sin), "I would" have you to "seek unto God" (
11. Connected with
12. enterprise—literally, "realization." The Hebrew combines in the one word the two ideas, wisdom and happiness, "enduring existence" being the etymological and philosophical root of the combined notion [Umbreit].
13. Paul (
the wise—that is, "the cunning."
is carried headlong—Their scheme is precipitated before it is ripe.
14. Judicial blindness often is sent upon keen
men of the world (
15. "From the sword" which proceedeth "from
their mouth" (
16. the poor hath hope—of the interposition of God.
iniquity stoppeth her mouth—(
17. happy—not that the actual suffering
is joyous; but the consideration of the righteousness of Him who
sends it, and the end for which it is sent, make it a cause for
thankfulness, not for complaints, such as Job had uttered (
18. he maketh sore, and bindeth
up—(
19. in six … yea, in seven—(
20. power—(
of the sword—(
21. (
22. famine thou shalt laugh—Not, in
spite of destruction and famine, which is true (
23. in league with the stones of the
field—They shall not hurt the fertility of thy soil; nor the
wild beasts thy fruits; spoken in Arabia-Deserta, where stones
abounded. Arabia, derived from Arabah—a desert
plain. The first clause of this verse answers to the first clause of
24. know—"Thou shalt rest in the
assurance, that thine habitation is the abode of peace; and (if) thou
numberest thine herd, thine expectations prove not fallacious" [Umbreit]. "Sin" does not agree with the
context. The Hebrew word—"to miss" a mark, said of archers
(
25. as the grass—(
26. in a full age—So "full of days"
(
Thou shalt come—not literally, but
expressing willingness to die. Eliphaz speaks from the Old Testament
point of view, which made full years a reward of the righteous (
cometh in—literally, "ascends." The corn is lifted up off the earth and carried home; so the good man "is raised into the heap of sheaves" [Umbreit].
27. searched it … for thy
good—literally, "for thyself" (
CHAPTER 6
FIRST SERIES CONTINUED.
2. throughly weighed—Oh, that instead of censuring my complaints when thou oughtest rather to have sympathized with me, thou wouldst accurately compare my sorrow, and my misfortunes; these latter "outweigh in the balance" the former.
3. the sand—(
are swallowed up—See Margin [that is, "I want words to express my grief"]. But Job plainly is apologizing, not for not having had words enough, but for having spoken too much and too boldly; and the Hebrew is, "to speak rashly" [Umbreit, Gesenius, Rosenmuller]. "Therefore were my words so rash."
4. arrows … within me—have pierced
me. A poetic image representing the avenging Almighty armed with bow
and arrows (
set themselves in array—a military
image (
5. Neither wild animals, as the wild ass, nor
tame, as the ox, are dissatisfied when well-supplied with food. The
braying of the one and the lowing of the other prove distress and want
of palatable food. So, Job argues, if he complains, it is not without
cause; namely, his pains, which are, as it were, disgusting food, which
God feeds him with (end of
6. unsavoury—tasteless, insipid. Salt is a chief necessary of life to an Easterner, whose food is mostly vegetable.
the white—literally, "spittle" (
7. To "touch" is contrasted with "meat." "My
taste refused even to touch it, and yet am I fed
with such meat of sickness." The second clause literally, is,
"Such is like the sickness of my food." The natural taste abhors even
to touch insipid food, and such forms my nourishment. For my sickness
is like such nauseous food [Umbreit].
(
8. To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will.
9. destroy—literally, "grind" or "crush"
(
let loose his hand—God had put forth
His hand only so far as to wound the surface of Job's flesh
(
cut me off—metaphor from a weaver
cutting off the web, when finished, from the thrum fastening it to the
loom (
10. I would harden myself in sorrow—rather, "I would exult in the pain," if I knew that that pain would hasten my death [Gesenius]. Umbreit translates the Hebrew of "Let Him not spare," as "unsparing"; and joins it with "pain."
concealed—I have not disowned, in word
or deed, the commands of the Holy One (
11. What strength have I, so as to warrant the hope of restoration to health? a hope which Eliphaz had suggested. "And what" but a miserable "end" of life is before me, "that I should" desire to "prolong life"? [Umbreit]. Umbreit and Rosenmuller not so well translate the last words "to be patient."
12. Disease had so attacked him that his
strength would need to be hard as a stone, and his flesh like brass,
not to sink under it. But he has only flesh, like other men. It must,
therefore, give way; so that the hope of restoration suggested by
Eliphaz is vain (see on
13. Is not my help in me?—The interrogation is better omitted. "There is no help in me!" For "wisdom," "deliverance" is a better rendering. "And deliverance is driven quite from me."
14. pity—a proverb. Charity is the love
which judges indulgently of our fellow men: it is put on a par with
truth in
15. Those whom I regarded as "my brethren,"
from whom I looked for faithfulness in my adversity, have disappointed
me, as the streams failing from drought—wadies of Arabia, filled
in the winter, but dry in the summer, which disappoint the caravans
expecting to find water there. The fulness and noise of these temporary
streams answer to the past large and loud professions of my friends;
their dryness in summer, to the failure of the friendship when needed.
The Arab proverb says of a treacherous friend, "I trust not in thy
torrent" (
stream of brooks—rather, "the brook in
the ravines which passes away." It has no perpetual spring of water to
renew it (unlike "the fountain of living waters,"
16. blackish—literally, "Go as a mourner
in black clothing" (
17. wax warm—rather, "At the time when." ("But they soon wax") [Umbreit]. "they become narrower (flow in a narrower bed), they are silent (cease to flow noisily); in the heat (of the sun) they are consumed or vanish out of their place. First the stream flows more narrowly—then it becomes silent and still; at length every trace of water disappears by evaporation under the hot sun" [Umbreit].
18. turned aside—rather, "caravans"
(Hebrew, "travellers") turn aside from their way, by circuitous
routes, to obtain water. They had seen the brook in spring full of
water: and now in the summer heat, on their weary journey, they turn
off their road by a devious route to reach the living waters, which
they remembered with such pleasure. But, when "they go," it is "into a
desert" [Noyes and Umbreit]. Not as English Version, "They go
to nothing," which would be a tame repetition of the drying up
of the waters in
19. the troops—that is, "caravans."
Tema—north of Arabia-Deserta, near the
Syrian desert; called from Tema son of Ishmael (
Sheba—refers here not to the marauders
in North Arabia-Deserta (
The companies … waited for
them—cannot refer to the caravans who had gone in quest of
the waters; for
20. literally, "each had hoped"; namely, that their companions would find water. The greater had been their hopes the more bitter now their disappointment;
they came thither—to the place.
and were ashamed—literally, "their
countenances burn," an Oriental phrase for the shame and consternation
of deceived expectation; so "ashamed" as to disappointment (
21. As the dried-up brook is to the caravan, so are ye to me, namely, a nothing; ye might as well not be in existence [Umbreit]. The Margin "like to them," or "to it" (namely, the waters of the brook), is not so good a reading.
ye see, and are afraid—Ye are struck aghast at the sight of my misery, and ye lose presence of mind. Job puts this mild construction on their failing to relieve him with affectionate consolation.
22. And yet I did not ask you to "bring me" a gift; or to "pay for me out of your substance a reward" (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment.
23. the mighty—the oppressor, or creditor, in whose power the debtor was [Umbreit].
24, 25. Irony. If you can "teach me" the right
view, I am willing to be set right, and "hold my tongue"; and to be
made to see my error. But then if your words be really the right words,
how is it that they are so feeble? "Yet how feeble are the words of
what you call the right view." So the Hebrew is used (in
25. And what will your arguings reprove?—literally, "the reproofs which proceed from you"; the emphasis is on you; you may find fault, who are not in my situation [Umbreit].
26. Do you imagine—or, "mean."
to reprove words and (to reprove) the speeches of one desperate, (which are) as wind?—mere nothings, not to be so narrowly taken to task? Umbreit not so well takes the Hebrew for "as wind," as "sentiments"; making formal "sentiments" antithetical to mere "speeches," and supplying, not the word "reprove," but "would you regard," from the first clause.
27. literally, "ye cause" (supply, "your anger") [Umbreit], a net, namely, of sophistry [Noyes and Schuttens], to fall upon the desolate (one bereft of help, like the fatherless orphan);
and ye dig (a pit) for your
friend—that is, try to ensnare him, to catch him in the use
of unguarded language [Noyes]. (
28. be content—rather, "be pleased to"—look. Since you have so falsely judged my words, look upon me, that is, upon my countenance: for (it is evident before your faces) if I lie; my countenance will betray me, if I be the hypocrite that you suppose.
29. Return—rather, "retract" your charges:
let it not be iniquity—that is, (retract) that injustice may not be done me. Yea retract, "my righteousness is in it"; that is, my right is involved in this matter.
30. Will you say that my guilt lies in the organ of speech, and will you call it to account? or, Is it that my taste (palate) or discernment is not capable to form a judgment of perverse things? Is it thus you will explain the fact of my having no consciousness of guilt? [Umbreit].
CHAPTER 7
1. appointed time—better, "a warfare,"
hard conflict with evil (so in
2. earnestly desireth—Hebrew, "pants for the [evening] shadow." Easterners measure time by the length of their shadow. If the servant longs for the evening when his wages are paid, why may not Job long for the close of his hard service, when he shall enter on his "reward?" This proves that Job did not, as many maintain, regard the grave as a mere sleep.
3.—Months of comfortless misfortune.
I am made to possess—literally, "to be heir to." Irony. "To be heir to," is usually a matter of joy; but here it is the entail of an involuntary and dismal inheritance.
Months—for days, to express its long duration.
Appointed—literally, "they have numbered to me"; marking well the unavoidable doom assigned to him.
4. Literally, "When shall be the flight of the night?" [Gesenius]. Umbreit, not so well, "The night is long extended"; literally, "measured out" (so Margin).
5. In elephantiasis maggots are bred in the
sores (
clods of dust—rather, a crust of dried
filth and accumulated corruption (
my skin is broken and …
loathsome—rather, comes together so as to heal up, and again
breaks out with running matter [Gesenius]. More simply the Hebrew is, "My
skin rests (for a time) and (again) melts away" (
6. (
without hope—namely, of a recovery and
renewal of life (
7. Address to God.
Wind—a picture of evanescence (
shall no more see—rather, "shall no
more return to see good." This change from the different wish in
8. The eye of him who beholds me (present, not past), that is, in the very act of beholding me, seeth me no more.
Thine eyes are upon me, and I am
not—He disappears, even while God is looking upon him. Job
cannot survive the gaze of Jehovah (
9. (
the grave—the Sheol, or place of departed spirits, not disproving Job's belief in the resurrection. It merely means, "He shall come up no more" in the present order of things.
10. (
11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, "Therefore I, at all events," express self-elevation [Umbreit].
12. Why dost thou deny me the comfort of care-assuaging sleep? Why scarest thou me with frightful dreams?
Am I a sea—regarded in Old Testament
poetry as a violent rebel against God, the Lord of nature, who
therefore curbs his violence (
or a whale—or some other sea monster
(
14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned all night visions to God.
15. Umbreit
translates, "So that I could wish to strangle myself—dead by my
own hands." He softens this idea of Job's harboring the thought of
suicide, by representing it as entertained only in agonizing dreams,
and immediately repudiated with horror in
16. Let me alone—that is, cease to afflict me for the few and vain days still left to me.
17. (
18. With each new day (
19. How long (like a jealous keeper) wilt thou never take thine eyes off (so the Hebrew for "depart from") me? Nor let me alone for a brief respite (literally, "so long as I take to swallow my spittle"), an Arabic proverb, like our, "till I draw my breath."
20. I have sinned—Yet what sin can I do
against ("to,"
set me as a mark—Wherefore dost thou
make me thy point of attack? that is, ever assail me with new pains?
[Umbreit] (
21. for now—very soon.
in the morning—not the resurrection; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. The reason why God does not give an immediate sense of pardon to awakened sinners is that they think they have a claim on God for it.
CHAPTER 8
FIRST SERIES—FIRST SPEECH OF BILDAD,
MORE SEVERE
AND COARSE THAN THAT OF ELIPHAZ.
2. like a … wind?—disregarding restraints, and daring against God.
3. The repetition of "pervert" gives an
emphasis galling to Job (
4. If—Rather, "Since thy children have sinned against Him, and (since) He has cast them away (Hebrew, by the hand of) for their transgressions, (yet) if thou wouldst seek unto God, &c., if thou wert pure, &c., surely [even] now He would awake for thee." Umbreit makes the apodosis to, "since thy children," &c., begin at "He has cast them away." Also, instead of "for," "He gave them up to (literally, into the hand of) their own guilt." Bildad expresses the justice of God, which Job had arraigned. Thy children have sinned; God leaves them to the consequence of their sin; most cutting to the heart of the bereaved father.
5. seek unto God betimes—early. Make it
the first and chief anxiety (
6. He would awake for thee—that is,
arise to thy help. God seemed to be asleep toward the sufferer (
make … prosperous—restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt.
7. thy beginning—the beginning of thy new happiness after restoration.
latter end—(
8, 9. The sages of the olden time reached an
age beyond those of Job's time (see on
9. of yesterday—that is, a recent race.
We know nothing as compared with them because of the brevity of our
lives; so even Jacob (
a shadow—(
10. teach thee—
utter words—more than mere speaking; "put forth well-considered words."
out of their heart—from observation
and reflection; not merely, from their mouth: such, as Bildad
insinuates, were Job's words.
11. rush—rather, "paper-reed": The papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived from it). It and the flag, or bulrush, grow only in marshy places (such as are along the Nile). So the godless thrives only in external prosperity; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants.
12. not cut down—Before it has ripened
for the scythe, it withers more suddenly than any herb, having no
self-sustaining power, once that the moisture is gone, which other
herbs do not need in the same degree. So ruin seizes on the godless in
the zenith of prosperity, more suddenly than on others who appear less
firmly seated in their possessions [Umbreit] (
13. paths—so "ways" (
all that forget God—the distinguishing
trait of the godless (
14. cut off—so Gesenius; or, to accord with the metaphor of the
spider's "house," "The confidence (on which he builds) shall be laid in
ruins" (
15. he shall hold it fast—implying his eager grasp, when the storm of trial comes: as the spider "holds fast" by its web; but with this difference: the light spider is sustained by that on which it rests; the godless is not by the thin web on which he rests. The expression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is fine-spun, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as the spider's web."
16. before the sun—that is, he (the
godless) is green only before the sun rises; but he cannot bear its
heat, and withers. So succulent plants like the gourd (
17. seeth the place of stones—Hebrew, "the house of stones"; that is, the wall surrounding the garden. The parasite plant, in creeping towards and over the wall—the utmost bound of the garden—is said figuratively to "see" or regard it.
18. If He (God) tear him away (properly, "to
tear away rapidly and violently") from his place, "then it [the place
personified] shall deny him" (
19. Bitter irony. The hypocrite boasts of joy. This then is his "joy" at the last.
and out of the earth—others
immediately, who take the place of the man thus punished; not godly
men (
20. Bildad regards Job as a righteous man, who has fallen into sin.
God will not cast away a perfect
man—(or godly man, such as Job was), if he will only repent.
Those alone who persevere in sin God will not help (Hebrew,
"take by the hand,"
21. Till—literally, "to the point that"; God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c.
22. The haters of Job are the wicked. They
shall be clothed with shame (
CHAPTER 9
FIRST SERIES.
2. I know it is so of a truth—that God
does not "pervert justice" (
3. If he—God
will contend with him—literally, "deign to enter into judgment."
he cannot answer, &c.—He (man) would not dare, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of His Majesty.
4. wise in heart—in understanding!—and mighty in power! God confounds the ablest arguer by His wisdom, and the mightiest by His power.
hardened himself—or his neck (
5. and they know not—Hebrew for
"suddenly, unexpectedly, before they are aware of it" (
6. The earth is regarded, poetically, as
resting on pillars, which tremble in an earthquake (
7. The sun, at His command, does not rise;
namely, in an eclipse, or the darkness that accompanies earthquakes
(
sealeth up the stars—that is, totally covers as one would seal up a room, that its contents may not be seen.
8. spreadeth out—(
9. maketh—rather, from the Arabic, "covereth up." This accords better with the context, which describes His boundless power as controller rather than as creator [Umbreit].
Arcturus—the great bear, which always revolves about the pole, and never sets. The Chaldeans and Arabs, early named the stars and grouped them in constellations; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distinction of seasons. Brinkley, presuming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal constellations of spring and autumn in Job's time, calculates, by the precession of equinoxes, the time of Job to be eight hundred eighteen years after the deluge, and one hundred eighty-four before Abraham.
Orion—Hebrew, "the fool"; in
Pleiades—literally, "the heap of
stars"; Arabic, "knot of stars." The various names of this
constellation in the East express the close union of the stars in it
(
chambers of the south—the unseen regions of the southern hemisphere, with its own set of stars, as distinguished from those just mentioned of the northern. The true structure of the earth is here implied.
10. Repeated from Eliphaz (
11. I see him not: he passeth on—The
image is that of a howling wind (
12. If "He taketh away," as in my case all
that was dear to me, still a mortal cannot call Him to account. He only
takes His own. He is an absolute King (
13. If God—rather, "God will not withdraw His anger," that is, so long as a mortal obstinately resists [Umbreit].
the proud helpers—The arrogant, who would help one contending with the Almighty, are of no avail against Him.
14. How much less shall I? &c.—who am weak, seeing that the mighty have to stoop before Him. Choose words (use a well-chosen speech, in order to reason) with Him.
15. (
16, 17. would I not believe that he had hearkened unto my voice—who breaketh me (as a tree stripped of its leaves) with a tempest.
19. Umbreit
takes these as the words of God, translating, "What availeth the might
of the strong?" "Here (saith he) behold! what availeth justice? Who
will appoint me a time to plead?" (So
20. it—(
21. Literally, here (and in
22. one thing—"It is all one; whether
perfect or wicked—He destroyeth." This was the point Job
maintained against his friends, that the righteous and wicked alike are
afflicted, and that great sufferings here do not prove great
guilt (
23. If—Rather, "While (His) scourge
slays suddenly (the wicked,
24. Referring to righteous "judges," in
antithesis to "the wicked" in the parallel first clause, whereas the
wicked oppressor often has the earth given into his hand, the righteous
judges are led to execution—culprits had their faces covered
preparatory to execution (
if not, where and who?—If God be not the cause of these anomalies, where is the cause to be found, and who is he?
25. a post—a courier. In the wide
Persian empire such couriers, on dromedaries or on foot, were employed
to carry the royal commands to the distant provinces (
26. swift ships—rather, canoes of reeds
or papyrus skiffs, used on the Nile, swift from their lightness (
28. The apodosis to
29. The "if" is better omitted; I (am treated by God as) wicked; why then labor I in vain (to disprove His charge)? Job submits, not so much because he is convinced that God is right, as because God is powerful and he weak [Barnes].
30. snow water—thought to be more
cleansing than common water, owing to the whiteness of snow (
never so clean—Better, to answer to
the parallelism of the first clause which expresses the cleansing
material, "lye:" the Arabs used alkali mixed with oil, as soap (
32. (
33. daysman—"mediator," or "umpire"; the
imposition of whose hand expresses power to adjudicate between the
persons. There might be one on a level with Job, the one party; but Job
knew of none on a level with the Almighty, the other party (
34. rod—not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power.
35. it is not so with me—As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate myself.
CHAPTER 10
1. leave my complaint upon
myself—rather, "I will give loose to my complaint"
(
2. show me, &c.—Do not, by virtue of Thy mere sovereignty, treat me as guilty without showing me the reasons.
3. Job is unwilling to think God can have
pleasure in using His power to "oppress" the weak, and to treat man,
the work of His own hands, as of no value (
shine upon—favor with prosperity
(
4-6. Dost Thou see as feebly as man? that is, with the same uncharitable eye, as, for instance, Job's friends? Is Thy time as short? Impossible! Yet one might think, from the rapid succession of Thy strokes, that Thou hadst no time to spare in overwhelming me.
7. "Although Thou (the Omniscient) knowest,"
&c. (connected with
and … that none that can deliver
out of thine hand—Therefore Thou hast no need to deal with me
with the rapid violence which man would use (see
8. Made—with pains; implying a work of difficulty and art; applying to God language applicable only to man.
together round about—implying that the human body is a complete unity, the parts of which on all sides will bear the closest scrutiny.
9. clay—
10. In the organization of the body from its
rude commencements, the original liquid gradually assumes a more solid
consistency, like milk curdling into cheese (
11. fenced—or "inlaid" (
12. visitation—Thy watchful Providence.
spirit—breath.
13. is with thee—was Thy purpose. All
God's dealings with Job in his creation, preservation, and present
afflictions were part of His secret counsel (
14, 15. Job is perplexed because God "marks" every sin of his with such ceaseless rigor. Whether "wicked" (godless and a hypocrite) or "righteous" (comparatively sincere), God condemns and punishes alike.
15. lift up my head—in conscious
innocence (
see thou—rather, "and seeing I see (I too well see) mine affliction," (which seems to prove me guilty) [Umbreit].
16. increaseth—rather, "(if) I lift up (my head) Thou wouldest hunt me," &c. [Umbreit].
and again—as if a lion should not kill his prey at once, but come back and torture it again.
17. witnesses—His accumulated trials were like a succession of witnesses brought up in proof of his guilt, to wear out the accused.
changes and war—rather, "(thou settest in array) against me host after host" (literally, "changes and a host," that is, a succession of hosts); namely, his afflictions, and then reproach upon reproach from his friends.
20. But, since I was destined from my birth to
these ills, at least give me a little breathing time during the few
days left me (
22. The ideas of order and light, disorder and
darkness, harmonize (
CHAPTER 11
FIRST SERIES.
2. Zophar assails Job for his empty words, and
indirectly, the two friends, for their weak reply. Taciturnity is
highly prized among Orientals (
3. lies—rather, "vain boasting" (
mockest—upbraidest God by complaints, "shall no man make thee ashamed?"
4. doctrine—purposely used of Job's
speeches, which sounded like lessons of doctrine (
thine—addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.
6. to that which is!—Rather, "they are
double to [man's] wisdom" [Michaelis].
So the Hebrew is rendered (
exacteth—Rather, "God consigns to oblivion in thy favor much of thy guilt."
7. Rather, "Penetrate to the perfections of
the Almighty" (
8. It—the "wisdom" of God (
know—namely, of His perfections.
10. cut off—Rather, as in
shut up—in prison, with a view to trial.
gather together—the parties for judgment: hold a judicial assembly; to pass sentence on the prisoners.
11. (
consider—so as to punish it. Rather,
from the connection,
12. vain—hollow.
would be—"wants to consider himself
wise"; opposed to God's "wisdom" (see on
wild ass's colt—a proverb for untamed
wildness (
13. The apodosis to the "If" is at
14. Rather, "if thou wilt put far away the
iniquity in thine hand" (as Zaccheus did,
15. Zophar refers to Job's own words (
spot—(
steadfast—literally, "run fast together," like metals which become firm and hard by fusion. The sinner on the contrary is wavering.
16. Just as when the stream runs dry (
17. age—days of life.
the noon-day—namely, of thy former
prosperity; which, in the poet's image, had gone on increasing, until
it reached its height, as the sun rises higher and higher until it
reaches the meridian (
shine forth—rather, "though now in darkness, thou shall be as the morning"; or, "thy darkness (if any dark shade should arise on thee, it) shall be as the morning" (only the dullness of morning twilight, not nocturnal darkness) [Umbreit].
18. The experience of thy life will teach thee there is hope for man in every trial.
dig—namely, wells; the chief necessity
in the East. Better, "though now ashamed (
19. (
make suit—literally, "stroke thy
face," "caress thee" (
20. A warning to Job, if he would not turn to God.
The wicked—that is, obdurate sinners.
eyes … fail—that is, in vain
look for relief (
they shall not escape—literally, "every refuge shall vanish from them."
giving up of the ghost—Their hope
shall leave them as the breath does the body (
CHAPTER 12
FIRST SERIES.
2. wisdom shall die with you—Ironical,
as if all the wisdom in the world was concentrated in them and would
expire when they expired. Wisdom makes "a people:" a foolish nation is
"not a people" (
3. not inferior—not vanquished in
argument and "wisdom" (
such things as these—such commonplace maxims as you so pompously adduce.
4. The unfounded accusations of Job's friends
were a "mockery" of him. He alludes to Zophar's word, "mockest" (
neighbour, who calleth, &c.—rather, "I who call upon God that he may answer me favorably" [Umbreit].
5. Rather, "a torch" (lamp) is an object of
contempt in the thoughts of him who rests securely (is at ease), though
it was prepared for the falterings of the feet [Umbreit] (
6. Job shows that the matter of fact
opposes Zophar's theory (
into whose hand, &c.—rather, "who make a god of their own hand," that is, who regard their might as their only ruling principle [Umbreit].
7, 8. Beasts, birds, fishes, and plants,
reasons Job, teach that the violent live the most securely (
8. speak to the earth—rather, "the shrubs of the earth" [Umbreit].
9. In all these cases, says Job, the agency
must be referred to Jehovah, though they may seem to man to imply
imperfection (
10. the soul—that is, the animal life. Man, reasons Job, is subjected to the same laws as the lower animals.
11. As the mouth by tasting meats selects what
pleases it, so the ear tries the words of others and retains what is
convincing. Each chooses according to his taste. The connection with
12. ancient—aged (
13. In contrast to, "with the ancient is
wisdom" (
14. shutteth up—(
15. Probably alluding to the flood.
16. (
18. He looseth the bond of kings—He
looseth the authority of kings—the "bond" with which they bind
their subjects (
a girdle—the cord, with which
they are bound as captives, instead of the royal "girdle" they once
wore (
19. princes—rather, "priests," as the
Hebrew is rendered (
the mighty—rather, "the firm-rooted in power"; the Arabic root expresses ever-flowing water [Umbreit].
20. the trusty—rather, "those secure in
their eloquence"; for example, the speakers in the gate (
understanding—literally, "taste," that
is, insight or spiritual discernment, which experience gives the aged.
The same Hebrew word is applied to Daniel's wisdom in
interpretation (
21.
weakeneth the strength—literally, "looseth the girdle"; Orientals wear flowing garments; when active strength is to be put forth, they gird up their garments with a girdle. Hence here—"He destroyeth their power" in the eyes of the people.
22. (
23.
straiteneth—literally, "leadeth in," that is, "reduces."
24. heart—intelligence.
wander in a wilderness—figurative; not
referring to any actual fact. This cannot be quoted to prove Job lived
after Israel's wanderings in the desert.
25.
CHAPTER 13
1. all this—as to the dealings of
Providence (
3. Job wishes to plead his cause before God
(
4. forgers of lies—literally, "artful twisters of vain speeches" [Umbreit].
5. (
7. deceitfully—use fallacies to vindicate God in His dealings; as if the end justified the means. Their "deceitfulness" for God, against Job, was that they asserted he was a sinner, because he was a sufferer.
8. accept his person—God's; that is, be partial for Him, as when a judge favors one party in a trial, because of personal considerations.
contend for God—namely, with fallacies
and prepossessions against Job before judgment (
9. Will the issue to you be good, when He searches out you and your arguments? Will you be regarded by Him as pure and disinterested?
mock—(
10. If ye do, though secretly, act partially.
(See on
11. make you afraid?—namely, of
employing sophisms in His name (
12. remembrances—"proverbial maxims," so called because well remembered.
like unto ashes—or, "parables of
ashes"; the image of lightness and nothingness (
bodies—rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove them for their injustice to Job.
13. Job would wish to be spared their
speeches, so as to speak out all his mind as to his wretchedness (
14. A proverb for, "Why should I anxiously desire to save my life?" [Eichorn]. The image in the first clause is that of a wild beast, which in order to preserve his prey, carries it in his teeth. That in the second refers to men who hold in the hand what they want to keep secure.
15. in him—So the margin or
keri, reads. But the textual reading or chetib is "not,"
which agrees best with the context, and other passages wherein he says
he has no hope (
16. He—rather, "This also already
speaks in my behalf (literally, 'for my saving acquittal') for an
hypocrite would not wish to come before Him" (as I do) [Umbreit]. (See last clause of
17. my declaration—namely, that I wish to be permitted to justify myself immediately before God.
with your ears—that is, attentively.
18. ordered—implying a constant preparation for defense in his confidence of innocence.
19. if, &c.—Rather, "Then would I hold my tongue and give up the ghost"; that is, if any one can contend with me and prove me false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it" [Umbreit].
20. Address to God.
not hide—stand forth boldly to maintain my cause.
21. (See on
22. call—a challenge to the defendant to answer to the charges.
answer—the defense begun.
speak—as plaintiff.
answer—to the plea of the plaintiff. Expressions from a trial.
23. The catalogue of my sins ought to be great, to judge from the severity with which God ever anew crushes one already bowed down. Would that He would reckon them up! He then would see how much my calamities outnumber them.
sin?—singular, "I am unconscious of a single particular sin, much less many" [Umbreit].
24. hidest … face—a figure from the gloomy impression caused by the sudden clouding over of the sun.
enemy—God treated Job as an enemy who
must be robbed of power by ceaseless sufferings (
25. (
break—literally, "shake with (Thy)
terrors." Jesus Christ does not "break the bruised reed" (
26. writest—a judicial phrase, to note
down the determined punishment. The sentence of the condemned used to
be written down (
bitter things—bitter punishments.
makest me to possess—or "inherit." In
old age he receives possession of the inheritance of sin thoughtlessly
acquired in youth. "To inherit sins" is to inherit the
punishments inseparably connected with them in Hebrew
ideas (
27. stocks—in which the prisoner's feet
were made fast until the time of execution (
lookest narrowly—as an overseer would watch a prisoner.
print—Either the stocks, or his disease, marked his soles (Hebrew, "roots") as the bastinado would. Better, thou drawest (or diggest) [Gesenius] a line (or trench) [Gesenius] round my soles, beyond which I must not move [Umbreit].
28. Job speaks of himself in the third person,
thus forming the transition to the general lot of man (
CHAPTER 14
1. woman—feeble, and in the East looked
down upon (
few days—(
2. (
3. open … eyes upon—Not in
graciousness; but, "Dost Thou sharply fix Thine eyes upon?" (See on
me—so frail.
thee—so almighty.
4. A plea in mitigation. The doctrine of original sin was held from the first. "Man is unclean from his birth, how then can God expect perfect cleanness from such a one and deal so severely with me?"
5. determined—(
6. Turn—namely, Thine eyes from watching
him so jealously (
hireling—(
accomplish—rather, "enjoy." That he may at least enjoy the measure of rest of the hireling who though hard worked reconciles himself to his lot by the hope of his rest and reward [Umbreit].
7. Man may the more claim a peaceful life,
since, when separated from it by death, he never returns to it. This
does not deny a future life, but a return to the present
condition of life. Job plainly hopes for a future state (
9. scent—exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition is poetically ascribed to it.
like a plant—"as if newly planted" [Umbreit]; not as if trees and plants were a different species.
10. man … man—Two distinct Hebrew words are here used; Geber, a mighty man: though mighty, he dies. Adam, a man of earth: because earthly, he gives up the ghost.
wasteth—is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans.
11. sea—that is, a lake, or pool formed
from the outspreading of a river. Job lived near the Euphrates: and
"sea" is applied to it (
fail—utterly disappeared by drying up.
The rugged channel of the once flowing water answers to the
outstretched corpse ("lieth down,"
12. heavens be no more—This only implies
that Job had no hope of living again in the present order of the
world, not that he had no hope of life again in a new order of things.
13. Job wishes to be kept hidden in the grave
until God's wrath against him shall have passed away. So while God's
wrath is visiting the earth for the abounding apostasy which is to
precede the second coming, God's people shall be hidden against the
resurrection glory (
set time—a decreed time (
14. shall he live?—The answer implied
is, There is a hope that he shall, though not in the present order
of life, as is shown by the words following. Job had denied (
appointed time—literally, "warfare,
hard service"; imlying the hardship of being shut out from the
realms of life, light, and God for the time he shall be in the grave
(
change—my release, as a soldier at his
post released from duty by the relieving guard (see on
15. namely, at the resurrection (
have a desire to—literally, "become
pale with anxious desire:" the same word is translated "sore longedst
after" (
16. Rather, "Yea, thou wilt number my steps, and wilt not (as now) jealously watch over my sin." Thenceforward, instead of severe watching for every sin of Job, God will guard him against every sin.
number … steps—that is, minutely
attend to them, that they may not wander [Umbreit] (
17. sealed up—(
sewest up—rather, "coverest"; akin to an Arabic word, "to color over," to forget wholly.
18. cometh to naught—literally,
"fadeth"; a poetical image from a leaf (
out of his place—so man (
19. The Hebrew order is more forcible: "Stones themselves are worn away by water."
things which grow out of—rather,
"floods wash away the dust of the earth." There is a gradation
from "mountains" to "rocks" (
20. prevailest—dost overpower by superior strength.
passeth—dieth.
changest countenance—the change in the
visage at death. Differently (
21. One striking trait is selected from the
sad picture of the severance of the dead from all that passes in the
world (
22. "Flesh" and "soul" describe the whole man. Scripture rests the hope of a future life, not on the inherent immortality of the soul, but on the restoration of the body with the soul. In the unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own misery. "Pain is by personification, from our feelings while alive, attributed to the flesh and soul, as if the man could feel in his body when dead. It is the dead in general, not the wicked, who are meant here."
CHAPTER 15
SECOND SERIES.
2. a wise man—which Job claims to be.
vain knowledge—Hebrew, "windy
knowledge"; literally, "of wind" (
east wind—stronger than the previous
"wind," for in that region the east wind is the most destructive of
winds (
belly—the inward parts, the breast
(
4. fear—reverence for God (
prayer—meditation, in
5. The sophistry of thine own speeches proves thy guilt.
6. No pious man would utter such sentiments.
7. That is, Art thou wisdom personified?
Wisdom existed before the hills; that is, the eternal Son of God (
8. secret—rather, "Wast thou a listener
in the secret council of God?" The Hebrew means properly
the cushions of a divan on which counsellors in the East usually
sit. God's servants are admitted to God's secrets (
restrain—Rather, didst thou take away,
or borrow, thence (namely, from the divine secret council) thy
wisdom? Eliphaz in this (
9. in us—or, "with us," Hebraism for "we are aware of."
10. On our side, thinking with us are the
aged. Job had admitted that wisdom is with them (
11. consolations—namely, the revelation
which Eliphaz had stated as a consolatory reproof to Job, and which he
repeats in
secret—Hast thou some secret
wisdom and source of consolation, which makes thee disregard those
suggested by me? (
12. wink—that is, why do thy eyes
evince pride? (
13. That is, frettest against God and lettest fall rash words.
14. Eliphaz repeats the revelation (
15. Repeated from
heavens—literally, or else answering
to "angels" (see on
16. filthy—in Arabic "sour"
(
drinketh—(
17. In direct contradiction of Job's position
(
18. Rather, "and which as handed down from their fathers, they have not concealed."
19. Eliphaz speaks like a genuine Arab when he
boasts that his ancestors had ever possessed the land unmixed with
foreigners [Umbreit]. His words are
intended to oppose Job's (
20. travaileth—rather, "trembleth of himself," though there is no real danger [Umbreit].
and the number of his years, &c.—This gives the reason why the wicked man trembles continually; namely, because he knows not the moment when his life must end.
21. An evil conscience conceives alarm at
every sudden sound, though it be in a time of peace ("prosperity"),
when there is no real danger (
22. darkness—namely, danger or calamity.
Glancing at Job, who despaired of restoration: in contrast to good men
when in darkness (
waited for of—that is, He is destined for the sword [Gesenius]. Rather (in the night of danger), "he looks anxiously towards the sword," as if every sword was drawn against him [Umbreit].
23. Wandereth in anxious search for
bread. Famine in Old Testament depicts sore need (
knoweth—has the firm conviction.
Contrast the same word applied to the pious (
ready at his hand—an Arabic phrase to denote a thing's complete readiness and full presence, as if in the hand.
24. prevail—break upon him suddenly and
terribly, as a king, &c. (
25. stretcheth … hand—wielding the
spear, as a bold rebel against God (
26. on his neck—rather, "with
outstretched neck," namely, that of the rebel [Umbreit] (
upon … bucklers—rather, "with—his (the rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over their heads against the weapons hurled on them from a fortress [Umbreit and Gesenius].
27. The well-nourished body of the rebel is the sign of his prosperity.
collops—masses of fat. He pampers and
fattens himself with sensual indulgences; hence his rebellion against
God (
28. The class of wicked here described is that
of robbers who plunder "cities," and seize on the houses of the
banished citizens (
heaps—of ruins.
29. Rather, he shall not increase his riches; he has reached his highest point; his prosperity shall not continue.
perfection—rather, "His acquired wealth—what he possesses—shall not be extended," &c.
30. depart—that is, escape (
branches—namely, his offspring (
dry up—The "flame" is the sultry wind in the East by which plants most full of sap are suddenly shrivelled.
his mouth—that is, God's wrath (
31. Rather, "let him not trust in vanity or he will be deceived," &c.
vanity—that which is unsubstantial.
Sin is its own punishment (
32. Literally, "it (the tree to which
he is compared,
shall not be green—image from a withered tree; the childless extinction of the wicked.
33. Images of incompleteness. The loss of the
unripe grapes is poetically made the vine tree's own act, in order to
express more pointedly that the sinner's ruin is the fruit of his own
conduct (
34. Rather, The binding together of the hypocrites (wicked) shall be fruitless [Umbreit].
tabernacles of bribery—namely,
dwellings of unjust judges, often reprobated in the Old Testament
(
35. Bitter irony, illustrating the
"unfruitfulness" (
prepareth—hatcheth.
CHAPTER 16
SECOND SERIES.
2. (
3. "Words of wind," Hebrew. He retorts
upon Eliphaz his reproach (
emboldeneth—literally, "What wearies you so that ye contradict?" that is, What have I said to provoke you? &c. [Schuttens]. Or, as better accords with the first clause, "Wherefore do ye weary yourselves contradicting?" [Umbreit].
4. heap up—rather, "marshal together (an army of) words against you."
shake … head—in mockery; it
means nodding, rather than shaking; nodding is not with
us, as in the East, a gesture of scorn (
5. strengthen … with …
mouth—bitter irony. In allusion to Eliphaz' boasted
"consolations" (
6. eased—literally, "What (portion of my sufferings) goes from me?"
7. But now—rather, "ah!"
he—God.
company—rather, "band of
witnesses," namely, those who could attest his innocence (his
children, servants, &c.). So the same Hebrew is translated
in
8. filled … with wrinkles—Rather
(as also the same Hebrew word in
leanness—meaning also "lie"; implying it was a "false witness."
9. Image from a wild beast. So God is
represented (
who hateth me—rather, "and pursues me
hard." Job would not ascribe "hatred" to God (
mine enemy—rather, "he sharpens,
&c., as an enemy" (
10. gaped—not in order to devour, but to
mock him. To fill his cup of misery, the mockery of his friends (
smitten … cheek—figurative for
contemptuous abuse (
gathered themselves—"conspired unanimously" [Schuttens].
11. the ungodly—namely, his professed friends, who persecuted him with unkind speeches.
turned me over—literally, "cast me headlong into the hands of the wicked."
12. I was at ease—in past times (
by my neck—as an animal does its prey
(so
shaken—violently; in contrast to his
former "ease" (
mark—(
13. his archers—The image of
gall—put for a vital part; so the
liver (
14. The image is from storming a fortress by
making breaches in the walls (
a giant—a mighty warrior.
15. sewed—denoting the tight fit of the mourning garment; it was a sack with armholes closely sewed to the body.
horn—image from horned cattle, which
when excited tear the earth with their horns. The horn was the emblem
of power (
in the dust—which as applied to Job denotes his humiliation from former greatness. To throw one's self in the dust was a sign of mourning; this idea is here joined with that of excited despair, depicted by the fury of a horned beast. The Druses of Lebanon still wear horns as an ornament.
16. foul—rather, "is red," that is, flushed and heated [Umbreit and Noyes].
shadow of death—that is, darkening
through many tears (
18. my blood—that is, my undeserved
suffering. He compares himself to one murdered, whose blood the earth
refuses to drink up until he is avenged (
no place—no resting-place. "May my cry
never stop!" May it go abroad! "Earth" in this verse in antithesis to
"heaven" (
19. Also now—Even now, when I am so greatly misunderstood on earth, God in heaven is sensible of my innocence.
record—Hebrew, "in the high places"; Hebrew, "my witness." Amidst all his impatience, Job still trusts in God.
20. Hebrew, "are my scorners"; more forcibly, "my mockers—my friends!" A heart-cutting paradox [Umbreit]. God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this.
21. one—rather, "He" (God). "Oh, that He
would plead for a man (namely, me) against God." Job quaintly says,
"God must support me against God; for He makes me to suffer, and He
alone knows me to be innocent" [Umbreit]. So God helped Jacob in wrestling against
Himself (compare
as a man—literally, "the Son of man."
A prefiguring of the advocacy of Jesus Christ—a boon longed for
by Job (
for his neighbour—Hebrew,
"friend." Job himself (
22. few—literally, "years of
number," that is, few, opposed to numberless (
CHAPTER 17
1. breath … corrupt—result of elephantiasis. But Umbreit, "my strength (spirit) is spent."
extinct—Life is compared to an expiring light. "The light of my day is extinguished."
graves—plural, to heighten the force.
2. Umbreit, more emphatically, "had I only not to endure mockery, in the midst of their contentions I (mine eye) would remain quiet."
eye continue—Hebrew, "tarry all
night"; a figure taken from sleep at night, to express undisturbed
rest; opposed to (
3. Lay down now—namely, a pledge or
security; that is, be my surety; do Thou attest my innocence, since my
friends only mock me (
put me in a surety—Provide a surety
for me (in the trial) with Thee. A presage of the "surety" (
strike hands—"who else (save God
Himself) could strike hands with me?" that is, be my security (
4. their heart—The intellect of his friends.
shalt … exalt—Rather imperative,
"exalt them not"; allow them not to conquer [Umbreit], (
5. The Hebrew for "flattery" is
"smoothness"; then it came to mean a prey divided by lot,
because a smooth stone was used in casting the lots (
6. He—God. The poet reverentially suppresses the name of God when speaking of calamities inflicted.
by-word—(
aforetime … tabret—as David was
honored (
7. (
members—literally, "figures"; all the individual members being peculiar forms of the body; opposed to "shadow," which looks like a figure without solidity.
8. astonied—at my unmerited sufferings.
against the hypocrite—The upright shall feel their sense of justice wounded ("will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends.
9. The strength of religious principle is
heightened by misfortune. The pious shall take fresh courage to
persevere from the example of suffering Job. The image is from a
warrior acquiring new courage in action (
10. return—If you have anything to advance really wise, though I doubt it, recommence your speech. For as yet I cannot find one wise man among you all.
11. Only do not vainly speak of the restoration of health to me; for "my days are past."
broken off—as the threads of the web
cut off from the loom (
thoughts—literally, "possessions," that is, all the feelings and fair hopes which my heart once nourished. These belong to the heart, as "purposes" to the understanding; the two together here describe the entire inner man.
12. They—namely, "my friends."
change the night into day—that is,
would try to persuade me of the change of my misery into joy, which is
impossible [Umbreit] (
13. Rather, "if I wait for this grave (Sheol,
or the unseen world) as my house, and make my bed in the darkness
(
14. Thou art my father,
&c.—expressing most intimate connection (
15. Who shall see it fulfilled? namely, the
"hope" (
16. They—namely, my hopes shall be buried with me.
bars—(
rest together—the rest of me and my hope is in, &c. Both expire together. The word "rest" implies that man's ceaseless hopes only rob him of rest.
CHAPTER 18
SECOND SERIES.
2. ye—the other two friends of Job, whom Bildad charges with having spoken mere "words," that is, empty speeches; opposed to "mark," that is, come to reason, consider the question intelligently; and then let us speak.
3. beasts—alluding to what Job said
(
vile—rather from a Hebrew root,
"to stop up." "Stubborn," answering to the stupidity implied in the
parallel first clause [Umbreit]. Why
should we give occasion by your empty speeches for our being mutually
reputed, in the sight of Job and one another, as unintelligent? (
4. Rather, turning to Job, "thou that tearest
thyself in anger" (
be forsaken?—become desolate. He
alludes here to Job's words as to the "rock," crumbling away (
5. That (
his fire—alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit fires to direct him to it. The ungodly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate!
6. candle—the lamp which in the East is
usually fastened to the ceiling. Oil abounds in those regions, and the
lamp was kept burning all night, as now in Egypt, where the poorest
would rather dispense with food than the night lamp (
7. steps of his strength—Hebrew,
for "His strong steps." A firm step marks health. To be straitened in
steps is to be no longer able to move about at will (
his own counsel—Plans shall be the
means of his fall (
8. he walketh upon—rather, "he lets
himself go into the net" [Umbreit].
If the English Version be retained, then understand "snare" to
be the pitfall, covered over with branches and earth, which when walked
upon give way (
9. robber—rather answering to "gin" in the parallel clause, "the noose shall hold him fast" [Umbreit].
11. Terrors—often mentioned in this book
(
drive … to his feet—rather,
"shall pursue" (literally, "scatter,"
12. The Hebrew is brief and bold, "his strength is hungry."
destruction—that is, a great calamity
(
ready at his side—close at hand to
destroy him (
13. Umbreit has
"he" for "it," that is, "in the rage of hunger he shall devour his own
body"; or, "his own children" (
strength—rather, "members" (literally, the "branches" of a tree).
the first-born of death—a
personification full of poetical horror. The first-born son held the
chief place (
14. confidence—all that the father trusted in for domestic happiness, children, fortune, &c., referring to Job's losses.
rooted out—suddenly torn away, it shall bring—that is, he shall be brought; or, as Umbreit better has, "Thou (God) shalt bring him slowly." The Hebrew expresses, "to stride slowly and solemnly." The godless has a fearful death for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the tabled ruler of the dead, but Death, with all its terrors to the ungodly, personified.
15. It—"Terror" shall haunt, &c., and not as Umbreit, "another," which the last clause of the verse disproves.
none of his—It is his no longer.
brimstone—probably comparing the
calamity of Job by the "fire of God" (
16. Roots—himself.
branch—his children (
17. street—Men shall not speak of him in meeting in the highways; rather, "in the field" or "meadow"; the shepherds shall no more mention his name—a picture from nomadic life [Umbreit].
18. light … darkness—existence—nonexistence.
19. nephew—(so
20. after … before—rather, "those
in the West—those in the East"; that is, all people; literally,
"those behind—those before"; for Orientals in geography turn with
their faces to the east (not to the north as we), and back to the west;
so that before—east; behind—north (so
day—of ruin (
affrighted—seized with terror (
21. (
CHAPTER 19
SECOND SERIES.
2. How long, &c.—retorting Bildad's
words (
3. These—prefixed emphatically to
numbers (
ten—that is, often (
make yourselves strange—rather, "stun me" [Gesenius]. (See Margin for a different meaning [that is, "harden yourselves against me"]).
4.erred—The Hebrew expresses unconscious error. Job was unconscious of wilful sin.
remaineth—literally, "passeth the night." An image from harboring an unpleasant guest for the night. I bear the consequences.
5. magnify, &c.—Speak proudly (
against me—emphatically repeated
(
plead … reproach—English
Version makes this part of the protasis, "if" being understood, and
the apodosis beginning at
6. compassed … net—alluding to
Bildad's words (
7. wrong—violence: brought on him by God.
no judgment—God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character.
8. Image from a benighted traveller.
9. stripped … crown—image from a
deposed king, deprived of his robes and crown; appropriate to Job, once
an emir with all but royal dignity (
10. destroyed … on every
side—"Shaken all round, so that I fall in the dust"; image
from a tree uprooted by violent shaking from every side [Umbreit]. The last clause accords with this (
mine hope—as to this life (in
opposition to Zophar,
removed—uprooted.
11. enemies—(
12. troops—Calamities advance together
like hostile troops (
raise up … way—An army must
cast up a way of access before it, in marching against a city
(
13. brethren—nearest kinsmen, as
distinguished from "acquaintance." So "kinsfolk" and "familiar friends"
(
estranged—literally, "turn away with
disgust." Job again unconsciously uses language prefiguring the
desertion of Jesus Christ (
15. They that dwell, &c.—rather, "sojourn": male servants, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependent treats the master as a stranger in his own house.
16. servant—born in my house (as distinguished from those sojourning in it), and so altogether belonging to the family. Yet even he disobeys my call.
mouth—that is, "calling aloud"; formerly a nod was enough. Now I no longer look for obedience, I try entreaty.
17. strange—His breath by elephantiasis
had become so strongly altered and offensive, that his wife turned away
as estranged from him (
children's … of mine own
body—literally, "belly." But "loins" is what we should
expect, not "belly" (womb), which applies to the woman. The "mine"
forbids it being taken of his wife. Besides their children were dead.
In
18. young children—So the Hebrew
means (
I arose—Rather, supply "if," as Job was no more in a state to stand up. "If I stood up (arose), they would speak against (abuse) me" [Umbreit].
19. inward—confidential; literally, "men of my secret"—to whom I entrusted my most intimate confidence.
20. Extreme meagerness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same: "And to my flesh," namely, which has fallen away from the bone, instead of firmly covering it.
skin of my teeth—proverbial. I have
escaped with bare life; I am whole only with the skin of my
teeth; that is, my gums alone are whole, the rest of the skin of my
body is broken with sores (
21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches.
22. as God—has persecuted me.
Prefiguring Jesus Christ (
satisfied with my flesh—It is not
enough that God afflicts my flesh literally (
23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection.
printed—not our modern printing, but engraven.
24. pen—graver.
lead—poured into the engraven characters, to make them better seen [Umbreit]. Not on leaden plates; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions are made by it, than by a harder hammer. FOSTER (One Primeval Language) has shown that the inscriptions on the rocks in Wady-Mokatta, along Israel's route through the desert, record the journeys of that people, as Cosmas Indicopleustes asserted, A.D. 535.
for ever—as long as the rock lasts.
25. redeemer—Umbreit and others understand this and
at the latter day—Rather, "the Last,"
the peculiar title of Jesus Christ, though Job may not have known the
pregnancy of his own inspired words, and may have understood merely
one that comes after (
stand—rather, "arise": as God is said
to "raise up" the Messiah (
earth—rather, "dust": often associated
with the body crumbling away in it (
26. Rather, though after my skin (is no more)
this (body) is destroyed ("body" being omitted, because it was so
wasted as not to deserve the name), yet from my flesh (from
my renewed body, as the starting-point of vision,
27. for myself—for my advantage, as my friend.
not another—Mine eyes shall behold Him, but no longer as one estranged from me, as now [Bengel].
though—better omitted.
my reins—inward recesses of the heart.
be consumed within me—that is, pine
with longing desire for that day (
28. Rather, "ye will then (when the Vindicator cometh) say, Why," &c.
root … in me—The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many manuscripts and versions, reads "in him." "Or how found we in him ground of contention."
29. wrath—the passionate violence with which the friends persecuted Job.
bringeth, &c.—literally, "is sin of the of the sword"
that ye may know—Supply, "I say this."
judgment—inseparably connected with
the coming of the Vindicator. The "wrath" of God at His appearing for
the temporal vindication of Job against the friends (
CHAPTER 20
SECOND SERIES.
2. Therefore—Rather, the more excited I
feel by Job's speech, the more for that very reason shall my
reply be supplied by my calm consideration. Literally,
"Notwithstanding; my calm thoughts (as in
3. check of my reproach—that is, the castigation intended as a reproach (literally, "shame") to me.
spirit of … understanding—my
rational spirit; answering to "calm thoughts" (
5. the hypocrite—literally, "the
ungodly" (
6. (
7. dung—in contrast to the haughtiness
of the sinner (
8. (
9. Rather "the eye followeth him, but can
discern him no more." A sharp-looking is meant (
10. seek to please—"Atone to the poor" (by restoring the property of which they had been robbed by the father) [De Wette]. Better than English Version, "The children" are reduced to the humiliating condition of "seeking the favor of those very poor," whom the father had oppressed. But Umbreit translates as Margin.
his hands—rather, "their (the children's) hands."
their goods—the goods of the poor.
Righteous retribution! (
11. (
with him—His sin had so pervaded his
nature that it accompanies him to the grave: for eternity the sinner
cannot get rid of it (
12. be—"taste sweet." Sin's
fascination is like poison sweet to the taste, but at last deadly to
the vital organs (
hide … tongue—seek to prolong
the enjoyment by keeping the sweet morsel long in the mouth (so
14. turned—Hebrew denotes a total
change into a disagreeable contrary (
gall—in which the poison of the asp was thought to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered.
15. He is forced to disgorge his ill-gotten wealth.
16. shall suck—It shall turn out that he has sucked the poison, &c.
17. floods—literally, "stream of
floods," plentiful streams flowing with milk, &c. (
18. Image from food which is taken away from one before he can swallow it.
restitution—(So
he shall not rejoice—His enjoyment of
his ill-gotten gains shall then be at an end (
19. oppressed—whereas he ought to have
espoused their cause (
forsaken—left helpless.
house—thus leaving the poor without
shelter (
20. Umbreit translates, "His inward parts know no rest" from desires.
his belly—that is, peace inwardly.
not save—literally, "not escape with that which," &c., alluding to Job's having been stripped of his all.
21. look for—rather, "because his goods," that is, prosperity shall have no endurance.
22. shall be—rather, "he is (feeleth) straitened." The next clause explains in what respect.
wicked—Rather, "the whole hand of the miserable (whom he had oppressed) cometh upon him"; namely, the sense of his having oppressed the poor, now in turn comes with all its power (hand) on him. This caused his "straitened" feeling even in prosperity.
23. Rather, "God shall cast (may God send) [Umbreit] upon him the fury of His wrath to fill his belly!"
while … eating—rather, "shall
rain it upon him for his food!" Fiery rain, that is, lightning
(
24. steel—rather, "brass." While the wicked flees from one danger, he falls into a greater one from an opposite quarter [Umbreit].
25. It is drawn—Rather, "He (God)
draweth (the sword,
gall—that is, his life (
terrors—Zophar repeats Bildad's words
(
26. All darkness—that is, every calamity
that befalls the wicked shall be hid (in store for him) in
His (God's) secret places, or treasures (
not blown—not kindled by man's hands,
but by God's (
ill … tabernacle—Every trace of
the sinner must be obliterated (
27. All creation is at enmity with him, and proclaims his guilt, which he would fain conceal.
28. increase—prosperity. Ill got—ill gone.
flow away—like waters that run dry in
summer; using Job's own metaphor against himself (
his wrath—God's.
29. appointed—not as a matter of chance, but by the divine "decree" (Margin) and settled principle.
CHAPTER 21
SECOND SERIES.
2. consolations—If you will listen
calmly to me, this will be regarded as "consolations"; alluding to
Eliphaz' boasted "consolations" (
3. literally, "Begin your mockings"
(
4. Job's difficulty was not as to man, but as to God, why He so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, "my disputation."
if it were—rather, "since this is the case."
5. lay … hand upon …
mouth—(
6. remember—Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with the Almighty? Reconcile, if you can, the ceaseless woes of the innocent with the divine justice! Is it not enough to make one tremble? [Umbreit].
7. The answer is
old—in opposition to the friends who
asserted that sinners are "cut off" early (
8. In opposition to
9. Literally, "peace from fear"; with poetic
force. Their house is peace itself, far removed from fear.
Opposed to the friends' assertion, as to the bad (
10. Rather, "their cattle conceive." The first clause of the verse describes an easy conception, the second, a happy birth [Umbreit].
11. send forth—namely, out of doors, to their happy sports under the skies, like a joyful flock sent to the pastures.
little ones—like lambkins.
children—somewhat older than the former.
dance—not formal dances; but skip, like lambs, in joyous and healthful play.
12. take—rather, "lift up the voice" (sing) to the note of [Umbreit].
timbrel—rather, "tambourine."
organ—not the modern "organ," but the
"pipe" (
13. wealth—Old English Version for "prosperity."
in a moment—not by a lingering
disease. Great blessings! Lengthened life with prosperity, and a sudden
painless death (
14. Therefore—rather, "And yet
they are such as say," &c., that is, say, not in so many words, but
virtually, by their conduct (so the Gergesenes,
ways—The course of action, which God
points out; as in
15. (Compare
what profit—(
16. not in their hand—but in the hand of God. This is Job's difficulty, that God who has sinners prosperity (good) in His hand should allow them to have it.
is—rather, "may the counsel of the wicked be far from me!" [Umbreit]. This naturally follows the sentiment of the first clause: Let me not hereby be thought to regard with aught but horror the ways of the wicked, however prosperous.
17. Job in this whole passage down to
how oft—"God distributeth," &c.
(alluding to
sorrows—Umbreit translates "snares," literally, "cords,"
which lightning in its twining motion resembles (
18. Job alludes to a like sentiment of Bildad
(
19. Equally questionable is the friends'
assertion that if the godless himself is not punished, the children are
(
20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime.
drink—(
21. The argument of the friends, in proof of
when the number, &c.—Or, rather,
"What hath he to do with his children?" &c. (so the Hebrew
in
cut off—rather, when the number of his
allotted months is fulfilled (
22. Reply of Job, "In all these assertions you
try to teach God how He ought to deal with men, rather than
prove that He does in fact so deal with them. Experience is
against you. God gives prosperity and adversity as it pleases Him, not
as man's wisdom would have it, on principles inscrutable to us" (
those … high—the high ones, not
only angels, but men (
23. Literally, "in the bone of his perfection," that is, the full strength of unimpaired prosperity [Umbreit].
24. breasts—rather, "skins," or
"vessels" for fluids [Lee]. But [Umbreit] "stations or resting-places of his
herds near water"; in opposition to Zophar (
moistened—comparing man's body to a
well-watered field (
26. (
27. Their wrongful thoughts against Job are
stated by him in
28. ye say—referring to Zophar (
the house—referring to the fall of the
house of Job's oldest son (
prince—The parallel "wicked" in the
second clause requires this to be taken in a bad sense, tyrant,
oppressor (
dwelling-places—rather, "pavilions," a tent containing many dwellings, such as a great emir, like Job, with many dependents, would have.
29. Job, seeing that the friends will not
admit him as an impartial judge, as they consider his calamities prove
his guilt, begs them to ask the opinion of travellers (
tokens—rather, "intimations" (for
example, inscriptions, proverbs, signifying the results of their
observation), testimony. Literally, "signs" or proofs in confirmation
of the word spoken (
30. Their testimony (referring perhaps to
those who had visited the region where Abraham who enjoyed a revelation
then lived) is that "the wicked is (now) spared (reserved) against the
day of destruction (hereafter)." The Hebrew does not so well
agree with [Umbreit] "in the day of
destruction." Job does not deny sinners' future punishment, but
their punishment in this life. They have their "good things"
now. Hereafter, their lot, and that of the godly, shall be
reversed (
brought forth—not "carried away safe" or "escape" (referring to this life), as Umbreit has it.
wrath—literally, "wraths," that is, multiplied and fierce wrath.
31. That is, who dares to charge him openly
with his bad ways? namely, in this present life. He shall, I grant
(
32. Yet—rather, "and."
brought—with solemn pomp (
grave—literally, "graves"; that is, the place where the graves are.
remain in—rather, watch on the
tomb, or sepulchral mound. Even after death he seems still to live and
watch (that is, have his "remembrance" preserved) by means of the
monument over the grave. In opposition to Bildad (
33. As the classic saying has it, "The earth is light upon him." His repose shall be "sweet."
draw—follow. He shall share the common
lot of mortals; no worse off than they (
34. falsehood—literally,
"transgression." Your boasted "consolations" (
CHAPTER 22
THIRD SERIES.
1. Eliphaz shows that man's goodness does not
add to, or man's badness take from, the happiness of God; therefore it
cannot be that God sends prosperity to some and calamities on others
for His own advantage; the cause of the goods and ills sent must lie in
the men themselves (
2. as he that is wise—rather, yea
the pious man profiteth himself. So "understanding" or
"wise"—pious (
3. pleasure—accession of happiness; God
has pleasure in man's righteousness (
4. Is the punishment inflicted on thee from
fear of thee, in order to disarm thee? as Job had implied (see on
will he enter … into
judgment?—Job had desired this (
5. Heretofore Eliphaz had only insinuated, now he plainly asserts Job's guilt, merely on the ground of his sufferings.
6. The crimes alleged, on a harsh inference,
by Eliphaz against Job are such as he would think likely to be
committed by a rich man. The Mosaic law (
7. Hospitality to the weary traveller is
regarded in the East as a primary duty (
8. mighty—Hebrew, "man of arm"
(
honourable—Hebrew, "eminent,
or, accepted for countenance" (
9. empty—without their wants being
relieved (
arms—supports, helps, on which one
leans (
10. snares—alluding to Job's admission
(
11. that—so that thou.
abundance—floods. Danger by floods is
a less frequent image in this book than in the rest of the Old
Testament (
12. Eliphaz says this to prove that God can from His height behold all things; gratuitously inferring that Job denied it, because he denied that the wicked are punished here.
height—Hebrew, "head of the
stars"; that is, "elevation" (
13. Rather, And yet thou sayest, God
does not concern Himself with ("know") human affairs (
14. in the circuit of heaven—only, not
taking any part in earthly affairs. Job is alleged as holding this
Epicurean sentiment (
15. marked—Rather, Dost thou keep
to? that is, wish to follow (so Hebrew,
the old way—the degenerate ways of the
world before the flood (
16. cut down—rather, "fettered," as in
out of time—prematurely, suddenly
(
17. Eliphaz designedly uses Job's own words
(
do for them—They think they can do everything for themselves.
18. "Yet" you say (see on
but the counsel … is—rather,
"may the counsel be," &c. Eliphaz sarcastically quotes in
continuation Job's words (
19. Triumph of the pious at the fall of the
recent followers of the antediluvian sinners. While in the act of
denying that God can do them any good or harm, they are cut off by Him.
Eliphaz hereby justifies himself and the friends for their conduct to
Job: not derision of the wretched, but joy at the vindication of God's
ways (
20. The triumphant speech of the pious. If
"substance" be retained, translate, rather as the Septuagint,
"Has not their substance been taken away, and … ?" But the
Hebrew is rather, "Truly our adversary is cut down"
[Gesenius]. The same opposition exists
between the godly and ungodly seed as between the unfallen and restored
Adam and Satan (adversary); this forms the groundwork of the
book (
remnant—all that "is left" of the
sinner; repeated from
fire—alluding to Job (
21. Eliphaz takes it for granted, Job is not yet "acquainted" with God; literally, "become a companion of God." Turn with familiar confidence to God.
and be—So thou shalt be:
the second imperatively expresses the consequence of obeying the
first (
peace—prosperity and restoration to
Job; true spiritually also to us (
good—(
22. lay up—(
23. Built up—anew, as a restored house.
thou shalt put away—rather, "If thou put away" [Michaelis].
24. Rather, containing the protasis from the
last clause of
gold—rather, "precious" or "glittering metal," parallel to "(gold) of Ophir," in the second clause [Umbreit and Maurer].
Ophir—derived from a Hebrew word "dust," namely, gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the center of Arabian commerce). It is curious that the natives of Malacca still call their mines Ophirs.
stones of the brooks—If thou dost let the gold of Ophir remain in its native valley among the stones of the brooks; that is, regard it as of little worth as the stones, &c. The gold was washed down by mountain torrents and lodged among the stones and sand of the valley.
25. Apodosis.
Yea—rather, Then shall the Almighty be, &c.
defence—rather, as the same
Hebrew means in
plenty of silver—rather, "And shall be
to thee in the place of laboriously-obtained treasures of
silver" [Gesenius]. Elegantly implying,
it is less labor to find God than the hidden metals; at least to the
humble seeker (
26. lift up … face,
&c.—repeated from Zophar (
27. (
pay thy vows—which thou hast promised to God in the event of thy prayers being heard: God will give thee occasion to pay the former, by hearing the latter.
28. light—success.
29. Rather, When (thy ways; from
he—God.
humble—Hebrew, "him that is of
low eyes." Eliphaz implies that Job is not so now in his affliction;
therefore it continues: with this he contrasts the blessed effect of
being humble under it (
30. island—that is, "dwelling." But the
Hebrew expresses the negative (
and it—Rather, "he (the
one not heretofore guiltless) shall be delivered through the
purity (acquired since conversion) of thy hands"; by thy intercession
(as
CHAPTER 23
THIRD SERIES.
2. to-day—implying, perhaps, that the debate was carried on through more days than one (see Introduction).
bitter—(
my stroke—the hand of God on
me (Margin,
heavier than—is so heavy that I cannot relieve myself adequately by groaning.
3. The same wish as in
Seat—The idea in the Hebrew is
a well-prepared throne (
4. order—state methodically (
fill, &c.—I would have abundance of arguments to adduce.
5. he—emphatic: it little matters what man may say of me, if only I know what God judges of me.
6. An objection suggests itself, while he
utters the wish (
strength—so as to prevail with Him: as
in Jacob's case (
7. There—rather, "Then": if God would
"attend" to me (
righteous—that is, the result of my dispute would be, He would acknowledge me as righteous.
delivered—from suspicion of guilt on the part of my Judge.
8. But I wish in vain. For "behold," &c.
forward … backward—rather, "to the east—to the west." The Hebrew geographers faced the east, that is, sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindus). Para, "before"—east: Apara, "behind"—west: Daschina, "the right hand"—south: Bama, "left"—north. A similar reference to sunrise appears in the name Asia, "sunrise," Europe, "sunset"; pure Babylonian names, as Rawlinson shows.
9. Rather, "To the north."
work—God's glorious works are
especially seen towards the north region of the sky by one in the
northern hemisphere. The antithesis is between God working and
yet not being beheld: as in
right hand—"in the south."
hideth—appropriately, of the
unexplored south, then regarded as uninhabitable because of its heat
(see
10. But—correcting himself for the wish
that his cause should be known before God. The omniscient One already
knoweth the way in me (my inward principles: His
outward way or course of acts is mentioned in
when—let Him only but try my cause, I shall, &c.
11. held—fast by His steps. The
law is in Old Testament poetry regarded as a way, God going
before us as our guide, in whose footsteps we must tread (
declined—(
12. esteemed—rather, "laid up," namely,
as a treasure found (
necessary—"Appointed portion" (of
food; as in
13. in one mind—notwithstanding my
innocence, He is unaltered in His purpose of proving me guilty
(
soul—His will (
14. many such—He has yet many more such
ills in store for me, though hidden in His breast (
15. God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind with holy awe [Barnes].
16. soft—faint; hath melted my courage.
Here again Job's language is that of Jesus Christ (
17. Because I was not taken away by death from
the evil to come (literally, "from before the face of the darkness,"
cut off—rather, in the Arabic
sense, brought to the land of silence; my sad complaint
hushed in death [Umbreit]. "Darkness" in
the second clause, not the same Hebrew word as in the first,
"cloud," "obscurity." Instead of "covering the cloud (of evil) from my
face," He "covers" me with it (
CHAPTER 24
1. Why is it that, seeing that the times of
punishment (
2-24. Instances of the wicked doing the worst
deeds with seeming impunity (
Some—the wicked.
landmarks—boundaries between different
pastures (
3. pledge—alluding to
4. Literally, they push the poor out of their
road in meeting them. Figuratively, they take advantage of them by
force and injustice (alluding to the charge of Eliphaz,
poor—in spirit and in circumstances
(
hide—from the injustice of their
oppressors, who have robbed them of their all and driven them into
unfrequented places (
5. wild asses—(
rising betimes—In the East travelling is begun very early, before the heat comes on.
6. Like the wild asses (
the vintage of the
wicked—Hebrew, "the wicked gather the vintage"; the
vintage of robbery, not of honest industry. If we translate "belonging
to the wicked," then it will imply that the wicked alone have
vineyards, the "pious poor" (
7. Umbreit
understands it of the Bedouin robbers, who are quite regardless of the
comforts of life, "They pass the night naked, and uncovered," &c.
But the allusion to
8. They—the plundered travellers.
embrace the rock—take refuge under it
(
9. from the breast—of the widowed mother. Kidnapping children for slaves. Here Job passes from wrongs in the desert to those done among the habitations of men.
pledge—namely, the garment of the poor
debtor, as
10. (See on
11. Which—"They," the poor, "press the
oil within their wall"; namely, not only in the open fields (
12. Men—rather, "mortals" (not the
common Hebrew for "men"); so the Masoretic vowel points read as
English Version. But the vowel points are modern. The true
reading is, "The dying," answering to "the wounded" in the next clause,
so Syriac. Not merely in the country (
wounded—by the oppressor (
layeth not folly—takes no account of
(by punishing) their sin ("folly" in Scripture;
13. So far as to openly committed sins; now, those done in the dark. Translate: "There are those among them (the wicked) who rebel," &c.
light—both literal and figurative
(
paths thereof—places where the light shines.
14. with the light—at early dawn, while
still dark, when the traveller in the East usually sets out, and the
poor laborer to his work; the murderous robber lies in wait then (
is as a thief—Thieves in the East steal while men sleep at night; robbers murder at early dawn. The same man who steals at night, when light dawns not only robs, but murders to escape detection.
15. (
disguiseth—puts a veil on.
16. dig through—Houses in the East are
generally built of sun-dried mud bricks (so
had marked—Rather, as in
for themselves—for their own ends, namely, to escape detection.
know not—shun.
17. They shrink from the "morning" light, as much as other men do from the blackest darkness ("the shadow of death").
if one know—that is, recognize them. Rather, "They know well (are familiar with) the terrors of," &c. [Umbreit]. Or, as Maurer, "They know the terrors of (this) darkness," namely, of morning, the light, which is as terrible to them as darkness ("the shadow of death") is to other men.
18-21. In these verses Job quotes the opinions
of his adversaries ironically; he quoted them so before (
is cursed—by those who witness their "swift" destruction.
beholdeth not—"turneth not to";
figuratively, for He cannot enjoy his pleasant possessions (
the way of the vineyards—including his fields, fertile as vineyards; opposite to "the way of the desert."
19. Arabian image; melted snow, as contrasted
with the living fountain, quickly dries up in the sunburnt sand, not
leaving a trace behind (
20. The womb—The very mother that bare
him, and who is the last to "forget" the child that sucked her
(
wickedness—that is, the wicked;
abstract for concrete (as
as a tree—utterly (
21. The reason given by the friends why the sinner deserves such a fate.
barren—without sons, who might have protected her.
widow—without a husband to support her.
22-25. Reply of Job to the opinion of the
friends. Experience proves the contrary. Translate: "But He (God)
prolongeth the life of (literally, draweth out at length;
23. Literally, "He (God omitted, as often;
yet—Job means, How strange that God
should so favor them, and yet have His eyes all the time open to their
wicked ways (
24. Job repeats what he said (
ears of corn—in a ripe and full age,
not prematurely (
25. (So
CHAPTER 25
THIRD SERIES.
He tries to show Job's rashness (
2. Power and terror, that is, terror-inspiring power.
peace in his high places—implying that
His power is such on high as to quell all opposition, not merely there,
but on earth also. The Holy Ghost here shadowed forth Gospel truths
(
3. armies—angels and stars (
his light—(
4. (
5. "Look up even unto the moon" (
6. (
worm … worm—Two distinct Hebrew words. The first, a worm bred in putridity; alluding to man's corruption. The second a crawling worm; implying that man is weak and grovelling.
CHAPTER 26
THIRD SERIES.
2, 3. without power … no strength … no
wisdom—The negatives are used instead of the positives,
powerlessness, &c., designedly (so
savest—supportest.
3. plentifully … the thing as it is—rather, "abundantly—wisdom." Bildad had made great pretensions to abundant wisdom. How has he shown it?
4. For whose instruction were thy words meant?
If for me I know the subject (God's omnipotence) better than my
instructor;
whose spirit—not that of God (
5-14. As before in the ninth and twelfth
chapters, Job had shown himself not inferior to the friends' inability
to describe God's greatness, so now he describes it as manifested in
hell (the world of the dead),
Dead things are formed—Rather, "The
souls of the dead (Rephaim) tremble." Not only does God's power exist,
as Bildad says (
from under—Umbreit joins this with the previous word "tremble
from beneath" (so
6. (
destruction—the abode of destruction,
that is, of lost souls. Hebrew, Abaddon (
no covering—from God's eyes.
7. Hint of the true theory of the earth. Its
suspension in empty space is stated in the second clause. The north in
particular is specified in the first, being believed to be the highest
part of the earth (
8. in … clouds—as if in airy
vessels, which, though light, do not burst with the weight of water in
them (
9. Rather, He encompasseth or
closeth. God makes the clouds a veil to screen the glory not
only of His person, but even of the exterior of His throne from profane
eyes. His agency is everywhere, yet He Himself is invisible (
10. Rather, "He hath drawn a circular bound
round the waters" (
until the day, &c.—to the confines
of light and darkness. When the light falls on our horizon, the other
hemisphere is dark. Umbreit and Maurer translate "He has most perfectly
(literally, to perfection) drawn the bound (taken from the first
clause) between light and darkness" (compare
11. pillars—poetically for the mountains
which seem to bear up the sky (
astonished—namely, from terror. Personification.
his reproof—(
12. divideth—(
the proud—rather, "its pride," namely,
of the sea (
13. Umbreit
less simply, "By His breath He maketh the heavens to revive": namely,
His wind dissipates the clouds, which obscured the shining stars. And
so the next clause in contrast, "His hand doth strangle," that is,
obscures the north constellation, the dragon. Pagan astronomy typified
the flood trying to destroy the ark by the dragon constellation, about
to devour the moon in its eclipsed crescent-shape like a boat (
crooked—implying the oblique course,
of the stars, or the ecliptic. "Fleeing" or "swift" [Umbreit] (
14. parts—Rather, "only the extreme boundaries of," &c., and how faint is the whisper that we hear of Him!
thunder—the entire fulness. In
antithesis to "whisper" (
CHAPTER 27
It was now Zophar's turn to speak. But as he and the other two were silent, virtually admitting defeat, after a pause Job proceeds.
1. parable—applied in the East to a
figurative sententious embodiment of wisdom in poetic form, a gnome
(
continued—proceeded to put forth; implying elevation of discourse.
2. (
taken away … judgment—words
unconsciously foreshadowing Jesus Christ (
vexed—Hebrew, "made bitter"
(
3. Implying Job's knowledge of the fact that
the living soul was breathed into man by God (
4. (
5. justify you—approve of your views.
mine integrity—which you deny, on account of my misfortunes.
6. Rather, my "heart" (conscience) reproaches "not one of my days," that is, I do not repent of any of my days since I came into existence [Maurer].
7. Let … be—Let mine enemy be accounted as wicked, that is, He who opposes my asseveration of innocence must be regarded as actuated by criminal hostility. Not a curse on his enemies.
8. "What hope hath the hypocrite, notwithstanding all his gains, when?" &c. "Gained" is antithetic to "taketh away." Umbreit's translation is an unmeaning tautology. "When God cuts off, when He taketh away his life."
taketh away—literally, "draws out" the
soul from the body, which is, as it were, its scabbard (
9. (
10. Alluding to
always call—He may do so in times of
prosperity in order to be thought religious. But he will not, as I do,
call on God in calamities verging on death. Therefore I cannot be a
"hypocrite" (
11-23. These words are contrary to Job's
previous sentiments (see on
by the hand—rather, concerning the hand of God, namely, what God does in governing men.
with the Almighty—the counsel or principle which regulates God's dealings.
12. "Ye yourselves see" that the wicked
often are afflicted (though often the reverse,
13. (See on
14. His family only increases to perish by
sword or famine (
15. Those that escape war and famine (
his—rather, "their widows." Transitions from singular to plural are frequent. Polygamy is not implied.
16. dust … clay—images of
multitudes (
17. Introverted parallelism. (See Introduction). Of the four clauses in the
two verses, one answers to four, two to three (so
18. (
booth—a bough-formed hut which the
guard of a vineyard raises for temporary shelter (
19. gathered—buried honorably (
20. (
21. (
22. cast—namely, thunderbolts (
23. clap … hands—for joy at his
downfall (
hiss—deride (
CHAPTER 28
In the twenty-seventh chapter Job had tacitly admitted that the
statement of the friends was often true, that God vindicated His
justice by punishing the wicked here; but still the affliction of the
godly remained unexplained. Man has, by skill, brought the precious
metals from their concealment. But the Divine Wisdom, which governs
human affairs, he cannot similarly discover (
1. vein—a mine, from which it goes forth, Hebrew, "is dug."
place for gold—a place where gold may
be found, which men refine. Not as English Version, "A
place—where," (
2. brass—that is, copper; for brass is a mixed metal of copper and zinc, of modern invention. Iron is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny [Natural History, 34:1; 36:21]. Iron is fitly said to be taken out of the "earth" (dust), for ore looks like mere earth.
3. "Man makes an end of darkness," by exploring the darkest depths (with torches).
all perfection—rather, carries out his
search to the utmost perfection; most thoroughly searches the stones of
darkness and of the shadow of death (thickest gloom); that is, the
stones, whatever they be, embedded in the darkest bowels of the earth
[Umbreit] (
4. Three hardships in mining: 1. "A stream (flood) breaks out at the side of the stranger"; namely, the miner, a strange newcomer into places heretofore unexplored; his surprise at the sudden stream breaking out beside him is expressed (English Version, "from the inhabitant"). 2. "Forgotten (unsupported) by the foot they hang," namely, by ropes, in descending. In the Hebrew, "Lo there" precedes this clause, graphically placing it as if before the eyes. "The waters" is inserted by English Version. "Are dried up," ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such, that by pumps, &c., he soon causes them to "dry up and go away" [So Herder]. 3. "Far away from men, they move with uncertain step"; they stagger; not "they are gone" [Umbreit].
5. Its fertile surface yields food; and yet
"beneath it is turned up as it were with fire." So Pliny [Natural History, 33] observes on the
ingratitude of man who repays the debt he owes the earth for food, by
digging out its bowels. "Fire" was used in mining [Umbreit]. English Version is simpler, which
means precious stones which glow like fire; and so
6. Sapphires are found in alluvial soil near rocks and embedded in gneiss. The ancients distinguished two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold spots; that is, lapis lazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Version better, "The stones of the earth are, &c., and the clods of it (Vulgate) are gold"; the parallel clauses are thus neater.
7. fowl—rather, "ravenous bird," or
"eagle," which is the most sharp-sighted of birds (
8. lion's whelps—literally, "the sons of pride," that is, the fiercest beasts.
passed—The Hebrew implies the proud gait of the lion. The miner ventures where not even the fierce lion dares to go in pursuit of his prey.
9. rock—flint. He puts forth his hand to cleave the hardest rock.
by the roots—from their foundations, by undermining them.
10. He cuts channels to drain off the waters, which hinder his mining; and when the waters are gone, he he is able to see the precious things in the earth.
11. floods—"He restrains the
streams from weeping"; a poetical expression for the
trickling subterranean rills, which impede him; answering
to the first clause of
12. Can man discover the Divine Wisdom by
which the world is governed, as he can the treasures hidden in the
earth? Certainly not. Divine Wisdom is conceived as a person (
understanding—insight into the plan of the divine government.
13. Man can fix no price upon it, as it is
nowhere to be found in man's abode (
15. Not the usual word for "gold"; from a
Hebrew root, "to shut up" with care; that is, purest gold (
weighed—The precious metals were
weighed out before coining was known (
16. gold of Ophir—the most precious (See
on
onyx—(
17. crystal—Or else glass, if then known, very costly. From a root, "to be transparent."
jewels—rather, "vessels."
18. Red coral (
pearls—literally, "what is frozen."
Probably crystal; and
rubies—Umbreit translates "pearls" (see
19. Ethiopia—Cush in the Hebrew. Either Ethiopia, or the south of Arabia, near the Tigris.
20.
21. None can tell whence or where, seeing it, &c.
fowls—The gift of divination was
assigned by the heathen especially to birds. Their rapid flight
heavenwards and keen sight originated the superstition. Job may allude
to it. Not even the boasted divination of birds has an insight into it
(
22. That is, the abodes of destruction
and of the dead. "Death" put for Sheol (
We have [only] heard—the report
of her. We have not seen her. In the land of the living (
23. God hath, and is Himself, wisdom.
24. "Seeth (all that is) under," &c.
25. God has adjusted the weight of the winds,
so seemingly imponderable, lest, if too weighty, or too light, injury
should be caused. He measureth out the waters, fixing their bounds,
with wisdom as His counsellor (
26. The decree regulating at what time and place, and in what quantity, the rain should fall.
a way—through the parted clouds (
27. declare—manifest her, namely, in His
works (
prepared—not created, for
wisdom is from everlasting (
searched … out—examined her works to see whether she was adequate to the task of governing the world [Maurer].
28. Rather, "But unto man," &c.
My wisdom is that whereby all things are governed; Thy
wisdom is in fearing God and shunning evil, and in feeling
assured that My wisdom always acts aright, though thou dost not
understand the principle which regulates it; for example, in afflicting
the godly (
CHAPTER 29
1. Job pauses for a reply. None being made, he
proceeds to illustrate the mysteriousness of God's dealings, as set
forth (
2. preserved me—from calamity.
3. candle—when His favor shone on me
(see on
darkness—By His safeguard I passed secure through dangers. Perhaps alluding to the lights carried before caravans in nightly travels through deserts [Noyes].
4. youth—literally, "autumn"; the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year with autumn, the most temperate season in the East.
secret—when the intimate friendship of
God rested on my tent (
6. butter—rather, "cream," literally, "thick milk." Wherever I turned my steps, the richest milk and oil flowed in to me abundantly. Image from pastoral life.
When I washed my steps—Literal
washing of the feet in milk is not meant, as the second clause
shows; Margin, "with me," that is, "near" my path, wherever I
walked (
7-10. The great influence Job had over young and old, and noblemen.
through … street!—rather, When I
went out of my house, in the country (see
8. hid—not literally; rather, "stepped backwards," reverentially. The aged, who were already seated, arose and remained standing (Hebrew) until Job seated himself. Oriental manners.
9. (
Refrained talking—stopped in the middle of their speech.
10. Margin, "voice—hid," that is,
"hushed" (
Tongue cleaved, &c.—that is, awed by my presence, the emirs or sheiks were silent.
11. blessed—extolled my virtues (
gave witness—to my honorable
character. Image from a court of justice (
the eye—that is, "face to face"; antithesis to
ear—that is, report of me.
12-17. The grounds on which Job was praised
(
13. So far was I from sending "widows" away
empty (
ready to perish—(
14. (
judgment—justice.
diadem—tiara. Rather, "turban,"
"head-dress." It and the full flowing outer mantle or "robe," are the
prominent characteristics of an Oriental grandee's or high priest's
dress (
15. Literally, "the blind" (
16. So far was I from "breaking the arms of
the fatherless," as Eliphaz asserts (
the cause which I knew not—rather, "of
him whom I knew not," the stranger (
17. Image from combating with wild beasts
(
jaws—Job broke his power, so that he could do no more hurt, and tore from him the spoil, which he had torn from others.
18. I said—in my heart (
in—rather, "with my nest"; as
the second clause refers to long life. Instead of my family dying
before me, as now, I shall live so long as to die with them: proverbial
for long life. Job did realize his hope (
sand—(
19. Literally, "opened to the waters." Opposed
to
20. My renown, like my bodily health, was continually fresh.
bow—Metaphor from war, for, my
strength, which gains me "renown," was ever renewed (
21. Job reverts with peculiar pleasure to his
former dignity in assemblies (
22. not again—did not contradict me.
dropped—affected their minds, as the
genial rain does the soil on which it gently drops (
23. Image of
opened … mouth—panted
for; Oriental image (
24. When I relaxed from my wonted gravity (a
virtue much esteemed in the East) and smiled, they could hardly credit
it; and yet, notwithstanding my condescension, they did not cast
aside reverence for my gravity. But the parallelism is
better in Umbreit's translation, "I
smiled kindly on those who trusted not," that is, in times of danger I
cheered those in despondency. And they could not cast down (by their
despondency) my serenity of countenance (flowing from trust in
God) (
25. I chose out their way—that is, I
willingly went up to their assembly (from my country residence,
in the army—as a king supreme in the midst of his army.
comforteth the mourners—Here again Job
unconsciously foreshadows Jesus Christ (
CHAPTER 30
1. younger—not the three friends (
dogs—regarded with disgust in the East
as unclean (
2. If their fathers could be of no profit to
me, much less the sons, who are feebler than their sires; and in whose
case the hope of attaining old age is utterly gone, so puny are they
(
3. solitary—literally, "hard as a rock"; so translate, rather, "dried up," emaciated with hunger. Job describes the rudest race of Bedouins of the desert [Umbreit].
fleeing—So the Septuagint.
Better, as Syriac, Arabic, and Vulgate, "gnawers
of the wilderness." What they gnaw follows in
in former time—literally, the
"yesternight of desolation and waste" (the most utter
desolation;
4. mallows—rather, "salt-wort," which grows in deserts and is eaten as a salad by the poor [Maurer].
by the bushes—among the bushes.
juniper—rather, a kind of broom, Spartium junceum [Linnæus], still called in Arabia, as in the Hebrew of Job, retem, of which the bitter roots are eaten by the poor.
5. they cried—that is, "a cry is raised." Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be.
6. They are forced "to dwell."
cliffs of the valleys—rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived in such dwellings as caves.
7. brayed—like the wild ass (
gathered together—rather, sprinkled here and there. Literally, "poured out," graphically picturing their disorderly mode of encampment, lying up and down behind the thorn bushes.
nettles—or brambles [Umbreit].
8. fools—that is, the impious and
abandoned (
base—nameless, low-born rabble.
viler than, &c.—rather, they were
driven or beaten out of the land. The Horites in Mount
Seir (
9. (
10. in my face—rather, refrain not to
spit in deliberate contempt before my face. To spit at all in
presence of another is thought in the East insulting, much more so when
done to mark "abhorrence." Compare the further insult to Jesus Christ
(
11. He—that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri).
my cord—image from a bow unstrung;
opposed to
12. youth—rather, a (low) brood.
To rise on the right hand is to accuse, as that was the position of the
accuser in court (
push … feet—jostle me out of the
way (
ways of—that is, their ways of (that
is, with a view to my) destruction. Image, as in
13. Image of an assailed fortress continued. They tear up the path by which succor might reach me.
set forward—(
they have no helper—Arabic proverb for contemptible persons. Yet even such afflict Job.
14. waters—(
in the desolation—"Amidst the crash" of falling masonry, or "with a shout like the crash" of, &c.
15. they—terrors.
soul—rather, "my dignity" [Umbreit].
welfare—prosperity.
cloud—(
16-23. Job's outward calamities affect his mind.
poured out—in irrepressible complaints
(
17. In the Hebrew, night is poetically
personified, as in
sinews—so the Arabic, "veins,"
akin to the Hebrew; rather, "gnawers" (see on
18. of my disease—rather, "of God"
(
garment changed—from a robe of honor
to one of mourning, literally (
19. God is poetically said to do that which
the mourner had done to himself (
20. stand up—the reverential attitude of
a suppliant before a king (
not—supplied from the first clause.
But the intervening affirmative "stand" makes this ellipsis unlikely.
Rather, as in
22. liftest … to wind—as a "leaf"
or "stubble" (
dissolvest … substance—The
marginal Hebrew reading (Keri), "my wealth," or else
"wisdom," that is, sense and spirit, or "my hope of
deliverance." But the text (Chetib) is better: Thou
dissolvest me (with fear,
23. This shows
death—as in
24. Expressing Job's faith as to the state
after death. Though one must go to the grave, yet He will no more
afflict in the ruin of the body (so Hebrew for "grave")
there, if one has cried to Him when being destroyed. The "stretching of
His hand" to punish after death answers antithetically to the raising
"the cry" of prayer in the second clause. Maurer gives another translation which accords with
the scope of
25. May I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (literally, "hard of day"; those who had a hard time of it).
26. I may be allowed to crave help, seeing that, "when I looked for good (on account of my piety and charity), yet evil," &c.
light—(
27. bowels—regarded as the seat of deep
feeling (
boiled—violently heated and agitated.
prevented—Old English for "unexpectedly came upon" me, "surprised" me.
28. mourning—rather, I move about
blackened, though not by the sun; that is, whereas many are
blackened by the sun, I am, by the heat of God's wrath (so "boiled,"
stood up—as an innocent man crying for
justice in an assembled court (
29. dragons … owls—rather,
"jackals," "ostriches," both of which utter dismal screams (
30. upon me—rather, as in
my bones—(
31. organ—rather, "pipe" (
CHAPTER 31
1. Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.
1-4. He asserts his guarding against being allured to sin by his senses.
think—rather, "cast a (lustful) look."
He not merely did not so, but put it out of the question by covenanting
with his eyes against leading him into temptation (
2. Had I let my senses tempt me to sin, "what
portion (would there have been to me, that is, must I have expected)
from (literally, of) God above, and what inheritance from (literally,
of) the Almighty," &c. [Maurer]
(
3. Answer to the question in
strange—extraordinary.
4. Doth not he see? &c.—Knowing
this, I could only have expected "destruction" (
5. Job's abstinence from evil deeds.
vanity—that is, falsehood (
6. Parenthetical. Translate: "Oh, that God would weigh me … then would He know," &c.
7. Connected with
the way—of God (
heart … after … eyes—if my
heart coveted, what my eyes beheld (
hands—(
8. Apodosis to
offspring—rather, "what I plant," my harvests.
9-12. Job asserts his innocence of adultery.
deceived—hath let itself be seduced
(
laid wait—until the husband went out.
10. grind—turn the handmill. Be the most
abject slave and concubine (
11. In the earliest times punished with death
(
12. (
13-23. Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause—refused to do them justice.
14, 15. Parenthetical; the reason why Job did not despise the cause of his servants. Translate: What then (had I done so) could I have done, when God arose (to call me to account); and when He visited (came to enquire), what could I have answered Him?
15. Slaveholders try to defend themselves by
maintaining the original inferiority of the slave. But
16. fail—in the vain expectation of
relief (
17. Arabian rules of hospitality require the stranger to be helped first, and to the best.
18. Parenthetical: asserting that he did the
contrary to the things in
he—the orphan.
guided her—namely, the widow, by
advice and protection. On this and "a father," see
19. perish—that is, ready to perish
(
20. loins—The parts of the body benefited by Job are poetically described as thanking him; the loins before naked, when clad by me, wished me every blessing.
21. when—that is, "because."
I saw—that I might calculate on the "help" of a powerful party in the court of justice—("gate"), if I should be summoned by the injured fatherless.
22. Apodosis to
from the bone—literally, "a reed"; hence the upper arm, above the elbow.
23. For—that is, the reason why Job
guarded against such sins. Fear of God, though he could escape
man's judgment (
highness—majestic might.
endure—I could have availed nothing against it.
24, 25. Job asserts his freedom from trust in
money (
26. If I looked unto the sun (as an object of
worship) because he shined; or to the moon because she
walked, &c. Sabaism (from tsaba, "the heavenly hosts") was
the earliest form of false worship. God is hence called in
contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the
brightest objects in nature, and seen everywhere, were supposed to be
visible representatives of the invisible God. They had no temples, but
were worshipped on high places and roofs of houses (
27. enticed—away from God to idolatry.
kissed … hand—"adoration,"
literally means this. In worshipping they used to kiss the hand, and
then throw the kiss, as it were, towards the object of worship (
28. The Mosaic law embodied subsequently the
feeling of the godly from the earliest times against idolatry, as
deserving judicial penalties: being treason against the Supreme King
(
29. lifted up myself—in malicious
triumph (
30. mouth—literally, "palate." (See on
wishing—literally, "so as to demand
his (my enemy's) soul," that is, "life by a curse." This verse
parenthetically confirms
31. That is, Job's household said, Oh, that we
had Job's enemy to devour, we cannot rest satisfied till we have! But
Job refrained from even wishing revenge (
32. traveller—literally, "way," that is,
wayfarers; so expressed to include all of every kind (
33. Adam—translated by Umbreit, "as men do" (
34. Rather, the apodosis to
35. Job returns to his wish (
adversary—that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"—the Almighty if it be He.
had written a book—rather, "would write down his charge."
36. So far from hiding the adversary's "answer" or "charge" through fear,
I would take it on my shoulders—as a
public honor (
a crown—not a mark of shame, but of
distinction (
37. A good conscience imparts a princely
dignity before man and free assurance in approaching God. This can be
realized, not in Job's way (
38. Personification. The complaints of the
unjustly ousted proprietors are transferred to the lands themselves
(
furrows—The specification of these
makes it likely, he implies in this, "If I paid not the laborer for
tillage"; as
39. lose … life—not literally, but
"harassed to death"; until he gave me up his land gratis [Maurer]; as in
40. thistles—or brambles, thorns.
cockle—literally, "noxious weeds."
The words … ended—that is, in
the controversy with the friends. He spoke in the book afterwards, but
not to them. At
CHAPTER 32
1-6. Prose (poetry begins with "I am young").
because, &c.—and because they could not prove to him that he was unrighteous.
2. Elihu—meaning "God is Jehovah." In
his name and character as messenger between God and Job, he foreshadows
Jesus Christ (
Barachel—meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters.
Buzite—Buz was son of Nahor, brother
of Abraham. Hence was named a region in Arabia-Deserta (
Ram—Aram, nephew of Buz. Job was probably of an older generation than Elihu. However, the identity of names does not necessarily prove the identity of persons. The particularity with which Elihu's descent is given, as contrasted with the others, led Lightfoot to infer Elihu was the author of the book. But the reason for particularity was, probably, that Elihu was less known than the three called "friends" of Job; and that it was right for the poet to mark especially him who was mainly to solve the problem of the book.
rather than God—that is, was more
eager to vindicate himself than God. In
3. Though silenced in argument, they held their opinion still.
4. had spoken—Hebrew, "in words," referring rather to his own "words" of reply, which he had long ago ready, but kept back in deference to the seniority of the friends who spoke.
6. was afraid—The root meaning in
Hebrew is "to crawl" (
7. Days—that is, the aged (
8. Elihu claims inspiration, as a divinely
commissioned messenger to Job (
9. Great—rather, "old" (
judgment—what is right.
10. Rather, "I say."
opinion—rather, "knowledge."
11. Therefore Elihu was present from the first.
reasons—literally, "understandings," that is, the meaning intended by words.
whilst—I waited until you should discover a suitable reply to Job.
13. This has been so ordered, "lest you
should" pride yourselves on having overcome him by your "wisdom" (
14. I am altogether unprejudiced. For it is not I, whom he addressed. "Your speeches" have been influenced by irritation.
15. Here Elihu turns from the friends to Job:
and so passes from the second person to the third; a transition
frequent in a rebuke (
they left off—Words were taken from them.
17. my part—for my part.
opinion—knowledge.
18. "I am full of words," whereas the friends have not a word more to say.
the spirit—(
19. belly—bosom: from which the words of
Orientalists in speaking seem to come more than with us; they speak
gutturally. "Like (new) wine (in fermentation) without a vent," to work
itself off. New wine is kept in new goatskin bottles. This
fittingly applies to the young Elihu, as contrasted with the
old friends (
20. refreshed—literally, "that there may
be air to me" (
21. "May I never accept," &c. Elihu
alludes to Job's words (
22. take me away—as a punishment (
CHAPTER 33
2. mouth—rather, "palate," whereby the
taste discerns. Every man speaks with his mouth, but few, as
Elihu, try their words with discrimination first, and
only say what is really good (
hath spoken—rather, "proceeds to speak."
3. I will speak according to my inward conviction.
clearly—rather, "purely"; sincerely, not distorting the truth through passion, as the friends did.
4. The Spirit of God hath made me—as He
did thee: latter clause of
5. Images from a court of justice.
stand up—alluding to Job's words
(
6. (See on
formed—Though acting as God's representative, I am but a creature, like thyself. Arabic, "pressed together," as a mass of clay by the potter, in forming a vessel [Umbreit]. Hebrew, "cut off," as the portion taken from the clay to form it [Maurer].
7. hand—alluding to Job's words (
8. thy words—(
9. clean—spotless.
10. occasions—for hostility; literally,
"enmities" (
11. (
marketh—narrowly watches (
12. in this—view of God and His government. It cannot be that God should jealously "watch" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good.
13. (
his matters—ways. Our part is, not to "strive" with God, but to submit. To believe it is right because He does it, not because we see all the reasons for His doing it.
14. Translate, "Yet, man regardeth it
not"; or rather, as Umbreit, "Yea, twice
(He repeats the warning)—if man gives no heed" to the first
warning. Elihu implies that God's reason for sending affliction is
because, when God has communicated His will in various ways, man in
prosperity has not heeded it; God therefore must try what affliction
will effect (
15. slumberings—light is opposed to
"deep sleep." Elihu has in view Eliphaz (
16. Literally, "sealeth (their ears) to
Himself by warnings," that is, with the sureness and secrecy of a seal
He reveals His warnings [Umbreit]. To
seal up securely (
17. purpose—Margin, "work." So
18. his soul—his life.
the pit—the grave; a symbol of hell.
perishing by the sword—that is, a violent death; in the Old Testament a symbol of the future punishment of the ungodly.
19. When man does not heed warnings of the
night, he is chastened, &c. The new thought suggested by Elihu is
that affliction is disciplinary (
multitude—so the Margin, Hebrew
(Keri). Better with the text (Chetib), "And with the
perpetual (strong) contest of his bones"; the never-resting
fever in his bones (
20. life—that is, the appetite, which
ordinarily sustains "life" (
soul—desire.
21. His flesh once prominent "can no more be seen." His bones once not seen now appear prominent.
stick out—literally, "are bare." The Margin, Hebrew (Keri) reading. The text (Chetib) reads it a noun "(are become) bareness." The Keri was no doubt an explanatory reading of transcribers.
22. destroyers—angels of death
commissioned by God to end man's life (
23. Elihu refers to himself as the
divinely-sent (
with him—if there be vouchsafed to
the sufferer. The office of the interpreter is stated "to show unto
man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (
24. Apodosis to
he—God.
Deliver—literally, "redeem"; in it and
"ransom" there is reference to the consideration, on account of
which God pardons and relieves the sufferers; here it is primarily the
intercession of Elihu. But the language is too strong for its full
meaning to be exhausted by this. The Holy Ghost has suggested
language which receives its full realization only in the
"eternal redemption found" by God in the price paid by Jesus Christ for
it; that is, His blood and meritorious intercession (
ransom—used in a general sense by
Elihu, but meant by the Holy Ghost in its strict sense as applied to
Jesus Christ, of a price paid for deliverance (
25-28. Effects of restoration to God's favor;
literally, to Job a temporal revival; spiritually, an eternal
regeneration. The striking words cannot be restricted to their
temporal meaning, as used by Elihu (
his flesh shall be fresher than a
child's—so Naaman,
26. Job shall no longer pray to God, as he
complains, in vain (
he—Job.
shall see his face—or, God shall make
Job to see His face [Maurer]. God shall
no longer "hide His face" (
his—God's
righteousness—God will again make the
restored Job no longer ("I perverted … right,"
27. he looketh—God. Rather, with Umbreit, "Now he (the restored
penitent) singeth joyfully (answering to "joy,"
perverted—made the straight crooked: as Job had misrepresented God's character.
profited—literally, "was made even" to
me; rather, "My punishment was not commensurate with my sin" (so
Zophar,
28. (See on
light—(
29. Margin, "twice and thrice,"
alluding to
30. Referring to
32. justify—to do thee justice; and, if
I can, consistently with it, to declare thee innocent. At
CHAPTER 34
1. answered—proceeded.
2. This chapter is addressed also to the "friends" as the thirty-third chapter to Job alone.
3. palate—(See on
4. judgment—Let us select among the conflicting sentiments advanced, what will stand the test of examination.
5. judgment—my right. Job's own words
(
6. Were I to renounce my right (that is,
confess myself guilty), I should die. Job virtually had said so (
my wound—literally, "mine arrow,"
namely, by which I am pierced. So "my stroke" ("hand,"
without transgression—without fault of
mine to deserve it (
7. (
scorning—against God (
8. Job virtually goes in company (makes common
cause) with the wicked, by taking up their sentiments (
9. with God—in intimacy (
10. The true answer to Job, which God follows
up (
11. Partly here; fully, hereafter (
12. (
13. If the world were not God's property, as
having been made by Him, but committed to His charge by some superior,
it might be possible for Him to act unjustly, as He would not thereby
be injuring Himself; but as it is, for God to act unjustly would
undermine the whole order of the world, and so would injure God's own
property (
disposed—hath founded (
14, 15. "If He were to set His heart on man,"
either to injure him, or to take strict account of his sins. The
connection supports rather [Umbreit],
"If He had regard to himself (only), and were to gather unto Himself
(
16. In
17. "Can even He who (in thy view) hateth
right (justice) govern?" The government of the world would be
impossible if injustice were sanctioned. God must be just, because He
governs (
govern—literally, "bind," namely, by
authority (so "reign,"
most just—rather, "Him who is at once mighty and just" (in His government of the world).
18. Literally, (Is it fit) to be said
to a king? It would be a gross outrage to reproach thus an earthly
monarch, much more the King of kings (
19. (
20. they—"the rich" and "princes" who offend God.
the people—namely, of the guilty princes: guilty also themselves.
at midnight—image from a night attack
of an enemy on a camp, which becomes an easy prey (
without hand—without visible
agency, by the mere word of God (so
21. God's omniscience and omnipotence enable
Him to execute immediate justice. He needs not to be long on the
"watch," as Job thought (
22. shadow of death—thick darkness
(
23. (
24. break in pieces—(
25. Therefore—because He knows all
things (
in the night—suddenly, unexpectedly
(
26. He striketh them—chasteneth.
as—that is, because they are wicked.
sight of others—Sinners hid themselves
in darkness; therefore they are punished before all, in open day. Image
from the place of public execution (
27, 28. The grounds of their punishment in
29. (
make trouble—rather, "condemn" (
hideth … face—(
it be done—Whether it be against a
guilty nation (
30. Ensnared—into sin (
31. Job accordingly says so (
borne—namely, the penalty of sin, as
in
offend—literally, "to deal
destructively or corruptly" (
32. (
no more—(
33. Rather, "should God recompense (sinners) according to thy mind? Then it is for thee to reject and to choose, and not me" [Umbreit]; or as Maurer, "For thou hast rejected God's way of recompensing; state therefore thy way, for thou must choose, not I," that is, it is thy part, not mine, to show a better way than God's.
34, 35. Rather, "men … will say to me,
and the wise man (
36. Margin, not so well, "My father," Elihu addressing God. This title does not elsewhere occur in Job.
tried—by calamities.
answers for wicked men—(See on
37. clappeth … hands—in scorn
(
multiplieth … words—(
CHAPTER 35
2. more than—rather as in
3. Rather, explanatory of "this" in
4. companions—those entertaining like
sentiments with thee (
5-8. Elihu like Eliphaz (
behold the clouds, which are higher than thou—spoken with irony. Not only are they higher than thou, but thou canst not even reach them clearly with the eye. Yet these are not as high as God's seat. God is therefore too exalted to be dependent on man. Therefore He has no inducement to injustice in His dealings with man. When He afflicts, it must be from a different motive; namely, the good of the sufferer.
6. what doest—how canst thou affect Him?
unto him—that can hurt Him? (
7. (
9. (
10-13. But the reason is that the innocent
sufferers often do not humbly seek God for succor; so to their "pride"
is to be laid the blame of their ruin; also because (
Where, &c.—(Jer 2:6, 8;
songs—of joy at deliverance (
in the night—unexpectedly (
11. Man's spirit, which distinguishes him from the brute, is the strongest proof of God's beneficence; by the use of it we may understand that God is the Almighty helper of all sufferers who humbly seek Him; and that they err who do not so seek Him.
fowls—(see on
12. There—rather, "Then" (when none
humbly casts himself on God,
13. vanity—that is, cries uttered in an
unhumbled spirit,
14. Although thou sayest thou shalt not see
him—(as a temporal deliverer; for he did look for a
Redeemer after death,
judgment—that is, thy cause, thy
right; as in
trust—rather, "wait thou" on Him,
patiently, until He take up thy cause (
15. As it is, because Job waited
not trustingly and patiently (
16. Apodosis to
in vain—rashly.
CHAPTER 36
1, 2. Elihu maintains that afflictions are to
the godly disciplinary, in order to lead them to attain a higher moral
worth, and that the reason for their continuance is not, as the friends
asserted, on account of the sufferer's extraordinary guilt, but because
the discipline has not yet attained its object, namely, to lend him to
humble himself penitently before God (
3. from afar—not trite commonplaces, but drawn from God's mighty works.
ascribe righteousness—whereas Job
ascribed unrighteousness (
4. I will not "speak wickedly for God," as the
friends (
he that is perfect, &c.—Rather, as
the parallelism requires, "a man of integrity in sentiments is
with thee" (is he with whom thou hast to do). Elihu means himself, as
opposed to the dishonest reasonings of the friends (
5. Rather, "strength of understanding" (heart)
the force of the repetition of "mighty"; as "mighty" as God is, none is
too low to be "despised" by Him; for His "might" lies especially in
"His strength of understanding," whereby He searches out the most
minute things, so as to give to each his right. Elihu confirms his
exhortation (
6. right … poor—He espouses the cause of the afflicted.
7. (
and they are—that they may be.
8-10. If they be afflicted, it is no proof that they are hypocrites, as the friends maintain, or that God disregards them, and is indifferent whether men are good or bad, as Job asserts: God is thereby "disciplining them," and "showing them their sins," and if they bow in a right spirit under God's visiting hand, the greatest blessings ensue.
9. work—transgression.
that … exceeded—"In that they behaved themselves mightily" (literally, "great"); that is, presumptuously, or, at least, self-confidently.
10. (
11. serve—that is, worship; as in
12. (
without knowledge—that is, on account
of their foolishness (
13-15. Same sentiment as
hypocrites—or, the ungodly [Maurer]; but "hypocrites" is perhaps a
distinct class from the openly wicked (
heap up wrath—of God against
themselves (
14. Rather (
15. poor—the afflicted pious.
openeth … ears—(
16. Rather, "He will lead forth thee
also out of the jaws of a strait" (
broad place—expresses the
liberty, and the well-supplied "table" the abundance of
the prosperous (
17. Rather, "But if thou art fulfilled
(that is, entirely filled) with the judgment of the wicked (that is,
the guilt incurring judgment" [Maurer]; or rather, as Umbreit, referring to
18. (
with his stroke—(
19. forces of strength—that is,
resources of wealth (
20. Desire—pant for. Job had wished
for death (
night—(
when—rather, "whereby."
cut off—literally, "ascend," as the
corn cut and lifted upon the wagon or stack (
in their place—literally, "under
themselves"; so, without moving from their place, on the spot, suddenly
(
21. regard—literally, "turn thyself to."
iniquity—namely, presumptuous speaking
against God (
rather than—to bear "affliction" with
pious patience. Men think it an alleviation to complain against God,
but this is adding sin to sorrow; it is sin, not sorrow, which can
really hurt us (contrast
22-25. God is not to be impiously arraigned, but to be praised for His might, shown in His works.
exalteth—rather, doeth lofty things,
shows His exalted power [Umbreit] (
teacheth—(
23. Job dared to prescribe to God what
He should do (
24. Instead of arraigning, let it be thy fixed
principle to magnify God in His works (
behold—As "see" (
25. See—namely, with wondering admiration [Maurer].
man may behold—rather, "(yet)
mortals (a different Hebrew word from 'man') behold it
(only) from afar off," see but a small "part" (
26. (
know him not—only in part (
his years—(
27, 28. The marvellous formation of rain (so
maketh small—Rather, "He
draweth (up) to Him, He attracts (from the earth
below) the drops of water; they (the drops of water) pour down rain,
(which is) His vapor." "Vapor" is in apposition with
"rain," marking the way in which rain is formed; namely, from the vapor
drawn up by God into the air and then condensed into drops, which fall
(
28. abundantly—literally, "upon many men."
29. (
spreadings, &c.—the canopy of
thick clouds, which covers the heavens in a storm (
the noise—"crashing"; namely, thunder.
of his tabernacle—God being poetically
said to have His pavilion amid dark clouds (
30. light—lightning.
it—His tabernacle (
spread—is repeated from
covereth the bottom—roots.
of the sea—namely, with the light. In
the storm the depths of ocean are laid bare; and the light "covers"
them, at the same moment that it "spreads" across the dark sky. So in
31. These (rain and lightnings) are marvellous
and not to be understood (
32. Rather, "He covereth (both) His
hands with light (lightning,
33. noise—rather, He revealeth it
(literally, "announceth concerning it") to His friend
(antithesis to adversary,
CHAPTER 37
1. At this—when I hear the thundering of
the Divine Majesty. Perhaps the storm already had begun, out of which
God was to address Job (
2. Hear attentively—the thunder (noise), &c., and then you will feel that there is good reason to tremble.
sound—muttering of the thunder.
3. directeth it—however zigzag the lightning's course; or, rather, it applies to the pealing roll of the thunder. God's all-embracing power.
ends—literally, "wings," "skirts," the
habitable earth being often compared to an extended garment (
4. The thunderclap follows at an interval after the flash.
stay them—He will not hold back the
lightnings (
5. (
6. Be—more forcible than "fall," as
Umbreit translates
to the small rain, &c.—He saith,
Be on the earth. The shower increasing from "small" to "great," is
expressed by the plural "showers" (Margin), following the
singular "shower." Winter rain (
7. In winter God stops man's out-of-doors activity.
sealeth—closeth up (
his work—in antithesis to man's own work ("hand") which at other times engages men so as to make them liable to forget their dependence on God. Umbreit more literally translates, That all men whom He has made (literally, "of His making") may be brought to acknowledgment."
8. remain—rest in their lairs. It is beautifully ordered that during the cold, when they could not obtain food, many lie torpid, a state wherein they need no food. The desolation of the fields, at God's bidding, is poetically graphic.
9. south—literally, "chambers";
connected with the south (
the north—literally, "scattering"; the north wind scatters the clouds.
10. the breath of God—poetically, for the ice-producing north wind.
frost—rather, "ice."
straitened—physically accurate; frost
compresses or contracts the expanded liquid into a
congealed mass (
11-13. How the thunderclouds are dispersed, or else employed by God, either for correction or mercy.
by watering—by loading it with water.
wearieth—burdeneth it, so that
it falls in rain; thus "wearieth" answers to the parallel "scattereth"
(compare, see on
bright cloud—literally, "cloud of his light," that is, of His lightning. Umbreit for "watering," &c., translates; "Brightness drives away the clouds, His light scattereth the thick clouds"; the parallelism is thus good, but the Hebrew hardly sanctions it.
12. it—the cloud of lightning.
counsels—guidance (
they—the clouds, implied in the collective singular "it."
face of the world, &c.—in the face of the earth's circle.
13. Literally, "He maketh it (the rain-cloud)
find place," whether for correction, if (it be destined) for His land
(that is, for the part inhabited by man, with whom God
deals, as opposed to the parts uninhabited, on which rain is at
other times appointed to fall,
14. (
15. when—rather, "how."
disposed them—lays His charge on
these "wonders" (
light—lightning.
shine—flash. How is it that light arises from the dark thundercloud?
16. Hebrew, "Hast thou understanding of the balancings," &c., how the clouds are poised in the air, so that their watery gravity does not bring them to the earth? The condensed moisture, descending by gravity, meets a warmer temperature, which dissipates it into vapor (the tendency of which is to ascend) and so counteracts the descending force.
perfect in knowledge—God; not here in
the sense that Elihu uses it of himself (
dost thou know—how, &c.
17. thy garments, &c.—that is, dost thou know how thy body grows warm, so as to affect thy garments with heat?
south wind—literally, "region of the
south." "When He maketh still (and sultry) the earth (that is,
the atmosphere) by (during) the south wind" (
18. with him—like as He does (
spread out—given expanse to.
strong pieces—firm; whence the term
"firmament" ("expansion,"
molten looking glass—image of the bright smiling sky. Mirrors were then formed of molten polished metal, not glass.
19. Men cannot explain God's wonders; we ought, therefore, to be dumb and not contend with God. If Job thinks we ought, "let him teach us, what we shall say."
order—frame.
darkness—of mind; ignorance. "The eyes
are bewilderingly blinded, when turned in bold controversy with God
towards the sunny heavens" (
20. What I a mortal say against God's dealings
is not worthy of being told Him. In
opposition to Job's wish to "speak" before God (
if … surely he shall be swallowed up—The parallelism more favors Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed?"
21. cleanseth—that is, cleareth
the air of clouds. When the "bright light" of the sun, previously not
seen through "clouds," suddenly shines out from behind them, owing to
the wind clearing them away, the effect is dazzling to the eye; so if
God's majesty, now hidden, were suddenly revealed in all its
brightness, it would spread darkness over Job's eyes, anxious as he is
for it (compare, see on
22. Rather, "golden splendor." Maurer translates "gold." It is found in
northern regions. But God cannot be "found out," because of His
"Majesty" (
the north—Brightness is chiefly
associated with it (see on
with God—rather, "upon God," as a
garment (
majesty—splendor.
23. afflict—oppressively, so as to
"pervert judgment" as Job implied (see on
24. do—rather, "ought."
wise—in their own conceits.
CHAPTER 38
1. Jehovah appears unexpectedly in a whirlwind
(already gathering
2. this—Job.
counsel—impugning My divine wisdom in the providential arrangements of the universe. Such "words" (including those of the friends) rather obscure, than throw light on My ways. God is about to be Job's Vindicator, but must first bring him to a right state of mind for receiving relief.
3. a man—hero, ready for battle
(
4. To understand the cause of things, man
should have been present at their origin. The finite creature cannot
fathom the infinite wisdom of the Creator (
hast—"knowest."
understanding—(
5. measures—of its proportions. Image from an architect's plans of a building.
line—of measurement (
6. foundations—not "sockets," as Margin.
fastened—literally, "made to sink," as
a foundation-stone let down till it settles firmly in the clay (
7. So at the founding of Zerubbabel's temple
(
morning stars—especially beautiful.
The creation morn is appropriately associated with these, it
being the commencement of this world's day. The stars are
figuratively said to sing God's praises, as in
8. doors—floodgates; these when opened
caused the flood (
womb—of chaos. The bowels of the
earth. Image from childbirth (
10. brake up for—that is, appointed it.
Shores are generally broken and abrupt cliffs. The Greek for
"shore" means "a broken place." I broke off or measured off for
it my limit, that is, the limit which I thought fit (
11. stayed—Hebrew, "a limit shall be set to."
12-15. Passing from creation to phenomena in the existing inanimate world.
Hast thou—as God daily does.
commanded the morning—to rise.
since thy days—since thou hast come into being.
his place—It varies in its place of rising from day to day, and yet it has its place each day according to fixed laws.
13. take hold of the ends, &c.—spread itself over the earth to its utmost bounds in a moment.
wicked—who hate the light, and do
their evil works in the dark (
shaken out of it—The corners (Hebrew, "wings" or "skirts") of it, as of a garment, are taken hold of by the dayspring, so as to shake off the wicked.
14. Explaining the first clause of
turned—(Hebrew, "turns itself") alludes to the rolling cylinder seal, such as is found in Babylon, which leaves its impressions on the clay, as it is turned about; so the morning light rolling on over the earth.
they stand—The forms of beauty, unfolded by the dawn, stand forth as a garment, in which the earth is clad.
15. their light—by which they work;
namely, darkness, which is their day (
high—Rather, "The arm uplifted" for murder or other crime is broken; it falls down suddenly, powerless, through their fear of light.
16. springs—fountains beneath the sea
(
search—Rather, "the inmost recesses"; literally, "that which is only found by searching," the deep caverns of ocean.
17. seen—The second clause heightens the
thought in the first. Man during life does not even "see" the gates of
the realm of the dead ("death,"
18. Hast thou—as God doth (
19-38. The marvels in heaven. "What is the way
(to the place wherein) light dwelleth?" The origin of light and
darkness. In
20. Dost thou know its place so well as to be
able to guide, ("take" as in
21. Or without the interrogation, in an ironical sense [Umbreit].
then—when I created light and darkness
(
22. treasures—storehouses, from which God draws forth snow and hail. Snow is vapor congealed in the air before it is collected in drops large enough to form hail. Its shape is that of a crystal in endless variety of beautiful figures. Hail is formed by rain falling through dry cold air.
23. against the time of trouble—the time
when I design to chastise men (
24. is … parted—parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the earth, ninety millions of miles, in eight minutes.
which scattereth—rather, "And by what
way the east wind (personified) spreads (scattereth) itself." The light
and east wind are associated together, as both come from one quarter,
and often arise together (
25. waters—Rain falls, not in a mass on one spot, but in countless separate canals in the air marked out for them.
way for the lightning—(
26. Since rain fails also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in it.
27. As though the desolate ground thirsted for God's showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.
28. Can any visible origin of rain and dew be assigned by man? Dew is moisture, which was suspended in the air, but becomes condensed on reaching the—in the night—lower temperature of objects on the earth.
29.
30. The unfrozen waters are hid under the frozen, as with a covering of stone.
frozen—literally, "is taken"; the particles take hold of one another so as to cohere.
31. sweet influences—the joy diffused by
spring, the time when the Pleiades appear. The Eastern poets, Hafiz,
Sadi, &c., describe them as "brilliant rosettes." Gesenius translates: "bands" or "knot," which
answers better the parallelism. But English Version agrees
better with the Hebrew. The seven stars are closely "bound"
together (see on
32. Canst thou bring forth from their
places or houses (Mazzaloth,
Arcturus—Ursa Major.
his sons?—the three stars in his tail.
Canst thou make them appear in the sky? (
33. ordinances—which regulate the
alternations of seasons, &c. (
dominion—controlling influence
of the heavenly bodies, the sun, moon, &c., on the earth (on the
tides, weather) (
34.
35. Here we are—at thy disposal (
36. inward parts … heart—But "dark
clouds" ("shining phenomena") [Umbreit];
"meteor" [Maurer], referring to the
consultation of these as signs of weather by the husbandman (
heart—not the usual Hebrew word, but one from a root "to view"; perception.
37. Who appoints by his wisdom the due measure of the clouds?
stay—rather, "empty"; literally, "lay down" or "incline" so as to pour out.
bottles of heaven—rain-filled clouds.
38. groweth, &c.—rather, pour itself
into a mass by the rain, like molten metal; then translate
39. At
appetite—literally, "life," which
depends on the appetite" (
40. lie in wait?—for their prey (
41.
CHAPTER 39
1. Even wild beasts, cut off from all care of man, are cared for by God at their seasons of greatest need. Their instinct comes direct from God and guides them to help themselves in parturition; the very time when the herdsman is most anxious for his herds.
wild goats—ibex (
hinds—fawns; most timid and defenseless animals, yet cared for by God.
2. They bring forth with ease and do not need to reckon the months of pregnancy, as the shepherd does in the case of his flocks.
3. bow themselves—in parturition; bend
on their knees (
bring forth—literally, "cause their young to cleave the womb and break forth."
sorrows—their young ones, the cause of their momentary pains.
4. are in good liking—in good condition, grow up strong.
with corn—rather, "in the field," without man's care.
return not—being able to provide for themselves.
5. wild ass—Two different Hebrew
words are here used for the same animal, "the ass of the woods" and
"the wild ass." (See on
loosed the bands—given its liberty to. Man can rob animals of freedom, but not, as God, give freedom, combined with subordination to fixed laws.
6. barren—literally, "salt," that is,
unfruitful. (So
7. multitude—rather, "din"; he sets it at defiance, being far away from it in the freedom of the wilderness.
driver—who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the East; even kings have, therefore, added its name to them.
8. The range—literally, "searching," "that which it finds by searching is his pasture."
9. unicorn—Pliny [Natural History, 8.21], mentions such
an animal; its figure is found depicted in the ruins of Persepolis. The
Hebrew reem conveys the idea of loftiness and
power (compare Ramah; Indian, Ram; Latin,
Roma). The rhinoceros was perhaps the original type of the
unicorn. The Arab rim is a two-horned animal. Sometimes
"unicorn" or reem is a mere poetical symbol or abstraction; but
the buffalo is the animal referred to here, from the contrast to the
tame ox, used in ploughing (
abide—literally, "pass the night."
crib—(
10. his band—fastened to the horns, as its chief strength lies in the head and shoulders.
after thee—obedient to thee; willing to follow, instead of being goaded on before thee.
11. thy labour—rustic work.
12. believe—trust.
seed—produce (
into thy barn—rather, "gather (the contents of) thy threshing-floor" [Maurer]; the corn threshed on it.
13. Rather, "the wing of the ostrich
hen"—literally, "the crying bird"; as the Arab name for it means
"song"; referring to its night cries (
14, 15. Yet (unlike the stork) she "leaveth," &c. Hence called by the Arabs "the impious bird." However, the fact is, she lays her eggs with great care and hatches them, as other birds do; but in hot countries the eggs do not need so constant incubation; she therefore often leaves them and sometimes forgets the place on her return. Moreover, the outer eggs, intended for food, she feeds to her young; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God describes her as she seems to man; implying, though she may seem foolishly to neglect her young, yet really she is guided by a sure instinct from God, as much as animals of instincts widely different.
16. On a slight noise she often forsakes her eggs, and returns not, as if she were "hardened towards her young."
her labour—in producing eggs, is in vain, (yet) she has not disquietude (about her young), unlike other birds, who, if one egg and another are taken away, will go on laying till their full number is made up.
17. wisdom—such as God gives to other
animals, and to man (
18. Notwithstanding her deficiencies, she has distinguishing excellences.
lifteth … herself—for running; she cannot mount in the air. Gesenius translates: "lashes herself" up to her course by flapping her wings. The old versions favor English Version, and the parallel "scorneth" answers to her proudly "lifting up herself."
19. The allusion to "the horse" (
thunder—poetically for, "he with
arched neck inspires fear as thunder does." Translate, "majesty" [Umbreit]. Rather "the trembling, quivering
mane," answering to the "vibrating wing" of the ostrich (see on
20. make … afraid—rather, "canst
thou (as I do) make him spring as the locust?" So in
nostrils—snorting furiously.
21. valley—where the battle is joined.
goeth on—goeth forth (
23. quiver—for the arrows, which they contain, and which are directed "against him."
glittering spear—literally,
"glittering of the spear," like "lightning of the spear" (
shield—rather, "lance."
24. swalloweth—Fretting with impatience, he draws the ground towards him with his hoof, as if he would swallow it. The parallelism shows this to be the sense; not as Maurer, "scours over it."
neither believeth—for joy. Rather, "he will not stand still, when the note of the trumpet (soundeth)."
25. saith—poetically applied to his mettlesome neighing, whereby he shows his love of the battle.
smelleth—snuffeth; discerneth (
thunder—thundering voice.
26. The instinct by which some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus.
27. eagle—It flies highest of all birds: thence called "the bird of heaven."
28. abideth—securely (
crag—literally, "tooth" (
strong place—citadel, fastness.
29. seeketh—is on the lookout for.
behold—The eagle descries its prey at an astonishing distance, by sight, rather than smell.
30. Quoted partly by Jesus Christ (
slain—As the vulture chiefly feeds on carcasses, it is included probably in the eagle genus.
CHAPTER 40
He had paused for a reply, but Job was silent.
1. the Lord—Hebrew, "Jehovah."
2. he that contendeth—as Job had so often expressed a wish to do. Or, rebuketh. Does Job now still (after seeing and hearing of God's majesty and wisdom) wish to set God right?
answer it—namely, the questions I have asked.
3. Lord—Jehovah.
4. I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what it is before men. Job could do the latter, not the former.
lay … hand … upon …
mouth—I have no plea to offer (
5. Once … twice—oftentimes, more
than once (
I have spoken—namely, against God.
not answer—not plead against Thee.
6. the Lord—Jehovah.
7. (See on
8. Wilt thou not only contend with, but set aside My judgment or justice in the government of the world?
condemn—declare Me unrighteous, in order that thou mayest be accounted righteous (innocent; undeservingly afflicted).
9. arm—God's omnipotence (
thunder—God's voice (
10. See, hast thou power and majesty like God's, to enable thee to judge and govern the world?
11. rage—rather, pour out the redundant floods of, &c.
behold—Try, canst thou, as God, by a
mere glance abase the proud (
12. proud—high (
in their place—on the spot; suddenly,
before they can move from their place. (See on
13. (
bind … faces—that is, shut up
their persons [Maurer]. But it refers
rather to the custom of binding a cloth over the faces of persons about
to be executed (
in secret—consign them to darkness.
14. confess—rather, "extol"; "I also," who now censure thee. But since thou canst not do these works, thou must, instead of censuring, extol My government.
thine own … hand …
save—(
15-24. God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world.
behemoth—The description in part
agrees with the hippopotamus, in part with the elephant, but exactly in
all details with neither. It is rather a poetical personification of
the great Pachydermata, or Herbivora (so "he eateth
grass"), the idea of the hippopotamus being predominant. In
with thee—as I made thyself. Yet how great the difference! The manifold wisdom and power of God!
he eateth grass—marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.
16. navel—rather, "muscles" of his belly; the weakest point of the elephant, therefore it is not meant.
17. like a cedar—As the tempest
bends the cedar, so it can move its smooth thick tail [Umbreit]. But the cedar implies straightness
and length, such as do not apply to the river horse's short tail, but
perhaps to an extinct species of animal (see on
stones—rather, "thighs."
wrapped—firmly twisted together, like a thick rope.
18. strong—rather, "tubes" of copper [Umbreit].
19. Chief of the works of God; so
"ways" (
can make his sword to approach—rather, "has furnished him with his sword" (harpe), namely, the sickle-like teeth with which he cuts down grain. English Version, however, is literally right.
20. The mountain is not his usual haunt. Bochart says it is sometimes found there (?).
beasts … play—a graphic trait: though armed with such teeth, he lets the beasts play near him unhurt, for his food is grass.
21. lieth—He leads an inactive life.
shady trees—rather, "lotus bushes"; as
22. shady trees—Translate: "lotus bushes."
23. Rather, "(Though) a river be violent
(overflow), he trembleth not"; (for though living on land, he can live
in the water, too); he is secure, though a Jordan swell up to his
mouth. "Jordan" is used for any great river (consonant with the
"behemoth"), being a poetical generalization (see on
24. Rather, "Will any take him by open force"
(literally, "before his eyes"), "or pierce his nose with cords?" No; he
can only be taken by guile, and in a pitfall (
CHAPTER 41
1. leviathan—literally, "the twisted
animal," gathering itself in folds: a synonym to the Thannin (
tongue … lettest down?—The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?
2. hook—rather, "a rope of rushes."
thorn—rather, a "ring" or "hook." So
wild beasts were led about when caught (
3. soft words—that thou mayest spare his life. No: he is untamable.
4. Can he be tamed for domestic use (so
5. a bird?—that is, tamed.
6. Rather, "partners" (namely, in fishing).
make a banquet—The parallelism rather
supports Umbreit, "Do partners (in
trade) desire to purchase him?" So the Hebrew (
merchants—literally, "Canaanites," who
were great merchants (
7. His hide is not penetrable, as that of fishes.
8. If thou lay … thou wilt have reason ever to remember … and thou wilt never try it again.
9. the hope—of taking him.
cast down—with fear "at the (mere) sight of him."
10. fierce—courageous. If a man
dare attack one of My creatures (
11. prevented—done Me a favor first:
anticipated Me with service (
12. I will not conceal—a resumption of the description broken off by the digression, which formed an agreeable change.
his power—literally, "the way," that
is, true proportion or expression of his strength (so
Hebrew,
comely proportion—literally, "the
comeliness of his structure" (his apparatus: so "suit of
apparel"
13. discover—rather, "uncover the
surface" of his garment (skin,
with—rather, "within his double jaws";
literally, "bridle"; hence that into which the bridle is put, the
double row of teeth; but "bridle" is used to imply that none dare put
his hand in to insert a bridle where in other animals it is placed
(
14. doors of … face—his mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb [Bochart].
15. Rather, his "furrows of shields" (as
"tubes," "channels," see on
shut up—firmly closed together. A musket ball cannot penetrate him, save in the eye, throat, and belly.
18. Translate: "his sneezing, causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the eyes which are usually directed towards the sun, seem to flash fire; or it is the expelled breath that, in the sun, seems to emit light.
eyelids of morning—The Egyptian hieroglyphics paint the eyes of the crocodile as the symbol for morning, because the eyes appear the first thing, before the whole body emerges from the deep [Horæ Hierogliphicæ 1.65. Bochart].
19. burning lamps—"torches"; namely, in
respiring (
20. seething—boiling: literally, "blown under," under which a fire is blown.
21. kindleth coals—poetical imagery
(
22. remaineth—abideth permanently. His chief strength is in the neck.
sorrow—anxiety or dismay personified.
is turned into joy—rather, "danceth," "exulteth"; wherever he goes, he spreads terror "before him."
23. flakes—rather, "dewlaps"; that which falls down (Margin). They are "joined" fast and firm, together, not hanging loose, as in the ox.
are firm—Umbreit and Maurer, "are spread."
in themselves—rather, "upon him."
24. heart—"In large beasts which are less acute in feeling, there is great firmness of the heart, and slower motion" [Bochart]. The nether millstone, on which the upper turns, is especially hard.
25. he—the crocodile; a type of the awe which the Creator inspires when He rises in wrath.
breakings—namely, of the mind, that is, terror.
purify themselves—rather, "they wander from the way," that is, flee away bewildered [Maurer and Umbreit].
26. cannot hold—on his hard skin.
habergeon—coat of mail; avail must be taken by zeugma out of "hold," as the verb in the second clause: "hold" cannot apply to the "coat of mail."
27. iron … brass—namely, weapons.
28. arrow—literally, "son of the bow";
Oriental imagery (
stubble—Arrows produce no more effect than it would to throw stubble at him.
29. Darts—rather, "clubs"; darts have
been already mentioned (
30. stones—rather, "potsherds," that is, the sharp and pointed scales on the belly, like broken pieces of pottery.
sharp-pointed things—rather, "a
threshing instrument," but not on the fruits of the earth, but
"on the mire"; irony. When he lies on the mire, he leaves the
marks of his scales so imprinted on it, that one might fancy a
threshing instrument with its sharp teeth had been drawn over it (
31. Whenever he moves.
sea—the Nile (
pot of ointment—the vessel in which it is mixed. Appropriate to the crocodile, which emits a musky smell.
32. path—the foam on his track.
hoary—as hair of the aged.
33. who—being one who, &c.
34. beholdeth—as their superior.
children of pride—the proud and fierce
beasts. So
CHAPTER 42
2. In the first clause he owns God to be
omnipotent over nature, as contrasted with his own feebleness, which
God had proved (
thought—"purpose," as in
3. I am the man! Job in God's own words
(
too wonderful—I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.
4. When I said, "Hear," &c., Job's
demand (
5. hearing of the ear—(
seeth—not God's face (
6. myself—rather "I abhor," and retract
the rash speeches I made against thee (
7. to Eliphaz—because he was the foremost of the three friends; their speeches were but the echo of his.
right—literally, "well-grounded," sure
and true. Their spirit towards Job was unkindly, and to justify
themselves in their unkindliness they used false arguments (
as … Job hath—Job had spoken rightly in relation to them and their argument, denying their theory, and the fact which they alleged, that he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right."
8. seven—(See Introduction). The number offered by the
Gentile prophet (
him—rather, "His person [face]
only" (see on
folly—impiety (
9. The forgiving spirit of Job foreshadows the
love of Jesus Christ and of Christians to enemies (
10. turned … captivity—proverbial
for restored, or amply indemnified him for all he had
lost (
twice—so to the afflicted literal and
spiritual Jerusalem (
11. It was Job's complaint in his misery that
his "brethren," were "estranged" from him (
eat bread—in token of friendship
(
piece of money—Presents are usual in
visiting a man of rank in the East, especially after a calamity (
earring—whether for the nose or ear
(
12. Probably by degrees, not all at once.
13. The same number as before,
14. Names significant of his restored
prosperity (
Jemima—"daylight," after his "night" of calamity; but Maurer, "a dove."
Kezia—"cassia," an aromatic herb
(
Keren-happuch—"horn of stibium," a
paint with which females dyed their eyelids; in contrast to his "horn
defiled in the dust" (
15. inheritance among …
brethren—An unusual favor in the East to daughters, who, in
the Jewish law, only inherited, if there were no sons (
16. The Septuagint makes Job live a
hundred seventy years after his calamity, and two hundred forty in all.
This would make him seventy at the time of his calamity, which added to
a hundred forty in Hebrew text makes up two hundred ten; a
little more than the age (two hundred five) of Terah, father of
Abraham, perhaps his contemporary. Man's length of life gradually
shortened, till it reached threescore and ten in Moses' time (
sons' sons—a proof of divine favor
(
17. full of days—fully sated and
contented with all the happiness that life could give him;
realizing what Eliphaz had painted as the lot of the godly (
THE
BOOK OF PSALMS
Commentary by A. R. Faussett
INTRODUCTION
The Hebrew title of this book is Tehilim
("praises" or "hymns"), for a leading feature in its contents is
praise, though the word occurs in the title of only one Psalm
(the hundred forty-fifth). The Greek title (in the Septuagint, a
translation made two hundred years before Christ) is psalmoi,
whence our word "Psalms." This corresponds to the Hebrew word
mizmoi by which sixty-five Psalms are designated in their
inscriptions, and which the Syriac, a language like the Hebrew, uses
for the whole book. It means, as does also the Greek name, an ode, or
song, whose singing is accompanied by an instrument, particularly the
harp (compare
Titles.—To more
than a hundred Psalms are prefixed inscriptions, which give one or more
(and in one case, [
"The Chief Musician" was the superintendent of the
music (compare "to oversee,"
Authors.—This
book is often called "The Psalms of David," he being the only author
mentioned in the New Testament (
Contents.—As the
book contains one hundred fifty independent compositions, it is not
susceptible of any logical analysis. The Jews having divided it into
five books, corresponding to the Five Books of Moses (First,
Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.
The distinguishing feature of the Psalms is their
devotional character. Whether their matter be didactic, historical,
prophetical, or practical, it is made the ground or subject of prayer,
or praise, or both. The doctrines of theology and precepts of pure
morality are here inculcated. God's nature, attributes, perfections,
and works of creation, providence, and grace, are unfolded. In the
sublimest conceptions of the most exalted verse, His glorious supremacy
over the principalities of heaven, earth, and hell, and His holy, wise,
and powerful control of all material and immaterial agencies, are
celebrated. The great covenant of grace resting on the fundamental
promise of a Redeemer, both alike the provisions of God's exhaustless
mercy, is set forth in respect of the doctrines of regeneration by the
Spirit, forgiveness of sins, repentance toward God, and faith toward
Jesus Christ, while its glorious results, involving the salvation of
men "from the ends of the earth" [
The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:
The Messiah and His
Kingdom.—David was God's chosen servant to rule His
people, as the head at once of the State and the Church, the lineal
ancestor, "according to the flesh" [
Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:
Note.—The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.
PSALM 1
1. Blessed—literally, "oh, the
happiness"—an exclamation of strong emotion, as if resulting from
reflecting on the subject. The use of the plural may denote fulness and
variety (
counsel … way … seat—With
their corresponding verbs, mark gradations of evil, as acting on the
principles, cultivating the society, and permanently conforming to the
conduct of the wicked, who are described by three terms, of which the
last is indicative of the boldest impiety (compare
2. law—all of God's word then written,
especially the books of Moses (compare
3. like a tree—(
planted—settled, fast.
by—or, "over."
the rivers—canals for irrigation.
shall prosper—literally, "make
prosper," brings to perfection. The basis of this condition and
character is given (
4. not so—either as to conduct or happiness.
like the chaff—which, by Eastern modes of winnowing against the wind, was utterly blown away.
5. stand in the judgment—be acquitted.
They shall be driven from among the good (
6. knoweth the way—attends to and
provides for them (
way of the wicked—All their plans will
end in disappointment and ruin (
PSALM 2
1. Why do the heathen, &c.—Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.
heathen—nations generally, not as opposed to Jews.
the people—or, literally, "peoples," or races of men.
2. The kings and rulers lead on their subjects.
set themselves—take a stand.
take counsel—literally, "sit together," denoting their deliberation.
anointed—Hebrew, "Messiah";
Greek, "Christ" (
3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands … and … cords—denote the restraints of government.
4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the
heavens—enthroned in quiet dignities (compare
shall laugh—in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
5. Then shall he speak—His righteous
indignation as well as contempt is roused. For God to speak is for Him
to act, for what He resolves He will do (
vex them—agitate or terrify them
(
6. The purpose here declared, in its execution, involves their overthrow.
Yet—literally, "and," in an adversative sense.
I have set—anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king—appointed by Me and for Me
(
upon my holy hill of Zion—Zion,
selected by David as the abode of the ark and the seat of God's visible
residence (
7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee—as
8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen—or, "nations" (
and the uttermost parts of the
earth—(
9. His enemies shall be subject to His
terrible power (
rod of iron—denotes severity (
a potter's vessel—when shivered cannot be mended, which will describe utter destruction.
10-12. kings … judges—For rulers
generally (
12. Kiss the Son—the authority of the Son.
perish from the way—that is, suddenly and hopelessly.
kindled but a little—or, "in a little time."
put their trust in him—or take refuge
in Him (
PSALM 3
1. Lord … increased—The extent of
the rebellion (
2. say of my soul—that is, "of me"
(compare
no help … in God—rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.
Selah—This word is of very obscure
meaning. It probably denotes rest or pause, both as to
the music and singing, intimating something emphatic in the sentiment
(compare
3. But—literally, "and" (
shield—a favorite and often-used figure for protection.
my glory—its source.
lifter up of mine head—one who raises me from despondency.
4. cried … heard—Such has been my experience. The latter verb denotes a gracious hearing or answering.
out of—or, "from."
his holy hill—Zion (
5. the Lord sustained me—literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.
6. ten thousands of people—or,
"myriads," any very great number (compare
7. Arise, O Lord—God is figuratively
represented as asleep to denote His apparent indifference (
thou hast broken—God took his part, utterly depriving the enemy of power to injure.
8. An ascription of praise to a delivering God, whose favor is an efficient benefit.
PSALM 4
1. Hear—as in
God of my righteousness—or, "my
righteous God, as my holy hill" (
thou hast enlarged—expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.
2. sons of men—men of note or prominence
(compare
turn my glory—or, "royal dignity."
into shame—or, "reproach."
vanity—a foolish and hopeless
enterprise (
leasing—a lie.
3. godly—an object as well as subject of
divine favor (compare
4. Stand in awe—(
5. Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.
6, 7. Contrast true with vain confidence.
light of thy countenance upon
us—figure for favor (
7. corn and wine—literally, "new corn and wine."
increased—an abundant harvest giving
great joy (
8. both lay me down, &c.—or, will
lie down at once, and sleep in sure confidence and quiet repose (
PSALM 5
1. meditation—moanings of that
half-uttered form to which deep feeling gives rise—groanings, as
in
2. Hearken—incline the ear (
my cry—that is, for help (
my King—thus by covenant relation interested in my cause.
3. direct—literally, "set in order," as
the showbread was placed or set in order (
4. For, &c.—God only regards sincere worshippers.
evil—or, "the evil man."
dwell—lodge, remain under protection.
5. foolish—vainglorious and insolent.
iniquity—especially such as denotes a negation, or defect, that is, of moral principle.
6. leasing—a lie.
the bloody … man—literally, "man of blood"—murderer.
7. But—as in
house—(
temple—literally, "palace," applied to
God's residence, the Holy of Holies (
toward—not in; the high priest alone was allowed to enter.
8. enemies—literally, "watchers" (
in thy righteousness—an attribute implying faithfulness in promises as well as threatenings.
make thy way straight—that is, make the way of providence plain.
9. The wicked are not reliable because by
nature they are full of wickedness, or literally, "wickednesses," of
every kind (
sepulchre—a dwelling-place of corruption, emitting moral putridness.
flatter—or, "make smooth."
their tongue—speaks deceitfully.
10. Destroy—or, "condemn" them to destruction as guilty.
11. defendest—(compare Margin).
love thy name—Thy manifested
perfections (
12. with favour—or, "acceptance,"
alluding to the favor shown to an acceptable offering and worshipper
(
shield—(compare
PSALM 6
1. He owns his ill desert in begging a relief from chastisement.
2. I am weak—as a culled plant (
my bones—the very frame.
are vexed—(
3. how long?—shall this be so (compare
but—or, "and."
thou—The sentence is incomplete as expressive of strong emotion.
4. Return—that is, to my relief; or, "turn," as now having His face averted.
for thy mercies' sake—to illustrate Thy mercy.
5. (Compare
give … thanks—or, "praise for mercies."
6. By a strong figure the abundance as well as intensity of grief is depicted.
7. consumed—or, "has failed," denoting
general debility (
waxeth old—or, "dim."
grief—mingled with indignation.
8, 9. Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.
10. and knows they will be disappointed and in
their turn (compare
PSALM 7
1, 2. Though many enemies set upon him, one is
singled out as prominent, and compared to a wild beast tearing his prey
to pieces (compare
3. if I have done this—that is, the
crime charged in the "words of Cush" (compare
4. If I have injured my friend.
yea, I have delivered, &c.—This
makes a good sense, but interrupts the course of thought, and hence it
is proposed to render, "if I have spoiled my enemy"—in either
case (compare
5. This is the consequence, if such has been his conduct.
mine honour—(compare
6. God is involved as if hitherto careless of
him (
rage—the most violent, like a flood rising over a river's banks.
the judgment … commanded—or, "ordained"; a just decision.
7. compass thee—as those seeking justice.
return thou on high—assume the judgment seat, to be honored as a just Ruler by them.
8. Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.
9. the hearts and reins—the affections
and motives of men, or the seat of them (compare
10. defence—literally, "shield" (
11. judgeth—as in
the wicked—Though not expressed, they are implied, for they alone are left as objects of anger.
12, 13. They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.
13. against the persecutors—Some render "for burning," but the former is the best sense. Arrows for burning would be appropriate in besieging a town, not in warring against one man or a company in open fight.
14. The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.
15, 16.
17. his righteousness—(
PSALM 8
1. thy name—perfections (
who hast set—literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.
2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame—
still—or, silence men who rail and
cavil against God. A special illustration of the passage is afforded in
sucklings—among the Hebrews were
probably of an age to speak (compare
ordained—founded, or prepared, and
perfected, which occurs in
strength—In the quotation in the New
Testament, praise occurs as the consequence or effect put for the cause
(compare
avenger—as in
3, 4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.
4. man—literally, "frail man," an allusion to his essential infirmity.
son of man—only varies the form of speech.
visitest—in favor (
5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.
glory and honour—are the attributes of
royal dignity (
9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.
PSALM 9
1. Heartfelt gratitude will find utterance.
3-5. When … are turned back—It is
the result of God's power alone. He, as a righteous Judge (
6. Literally, "As to the enemy finished are
his ruins for ever. Thou [God] hast destroyed," &c. (
7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.
9, 10. The oppressed, and all who know Him
(
11. (Compare
12. for blood—that is, murders (
maketh inquisition—(compare
13. gates—or, "regions."
of death—Gates being the entrance is put for the bounds.
14. gates … Zion—The enclosure of
the city (compare
15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.
16. Higgaion—means "meditation," and,
combined with Selah, seems to denote a pause of unusual
solemnity and emphasis (compare
17. shall be turned—or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.
18. (Compare
the needy—literally, "poor," as deprived of anything; hence miserable.
expectation of the poor—or, "meek," "humble," made so by affliction.
19. Arise—(compare
let not man—(
let … be judged—and of course condemned.
20. By their effectual subjection, make them
to realize their frail nature (
PSALM 10
1. These are, of course, figurative terms
(compare
hidest—Supply "thine eyes" or "face."
2. Literally, "In pride of the wicked they
(the poor or humble,
3. heart's—or, "soul's."
desire—that is, his success in evil.
and blesseth, &c.—he (the wicked) blesseth the covetous, he despiseth the Lord.
4. The face expresses the self-conceit, whose
fruit is practical atheism (
5, 6. Such is his confidence in the permanence
of his way or course of life, that he disregards God's providential
government (out of sight, because he will not look,
7-10. The malignity and deceit (
8. eyes … privily—He watches with half-closed eyes, appearing not to see.
10. croucheth—as a lion gathers himself into as small compass as possible to make the greater spring.
fall by his strong ones—The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.
11. As before, such conduct implies disbelief or disregard of God's government.
12. (Compare
the humble—(Compare
lift up thine hand—exert thy power.
13, 14. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.
14. mischief and spite—provocation and
trouble of the sufferer (compare
committeth—or, "leaves (his burden) on Thee."
15. arm—power.
till thou find none—So far from not
requiting (
16-18. God reigns. The wicked, if for a time
successful, shall be cut off. He hears and confirms the hearts of His
suffering people (
PSALM 11
1. my soul—me (
Flee—literally, "flee ye"; that is, he and his companion.
as a bird to your mountain—having as
such no safety but in flight (compare
2. privily—literally, "in darkness," treacherously.
3. Literally, "The foundations (that is, of good order and law) will be destroyed, what has the righteous done (to sustain them)?" All his efforts have failed.
4. temple … heaven—The connection
seems to denote God's heavenly residence; the term used is taken from
the place of His visible earthly abode (
5. The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked.
6. Their punishment is described by vivid
figures denoting abundant, sudden, furious, and utter destruction
(compare
cup—is a frequent figure for God's
favor or wrath (
7. his countenance—literally, "their
faces," a use of the plural applied to God, as in
PSALM 12
1. the faithful—or literally,
"faithfulness" (
2. The want of it is illustrated by the prevalence of deceit and instability.
3, 4. Boasting (
lips, and … tongue—for persons.
5. The writer intimates his confidence by
depicting God's actions (compare
6. The words—literally, "saying of"
(
seven times—thoroughly (
7. them—(Margin.)
8. The wicked roam undisturbed doing evil, when vileness and vile men are exalted.
PSALM 13
1. The forms of expression and figure here
used are frequent (compare
How long … for ever—Shall it be for ever?
2. The counsels or devices of his heart afford no relief.
3. lighten mine eyes—dim with weakness,
denoting approaching death (compare
4. rejoice—literally, "shout as in triumph."
I am moved—cast down from a firm
position (
5, 6. Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph.
PSALM 14
1. Sinners are termed "fools," because they
think and act contrary to right reason (
in his heart—to himself (
2. looked—in earnest enquiry.
understand—as opposed to "fool" [
3. filthy—literally, "spoiled," or,
"soured," "corrupted" (
4-6. Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear.
who eat up my people—to express their
beastly fury (
7. captivity—denotes any great evil.
Zion—God's abode, from which He
revealed His purposes of mercy, as He now does by the Church (compare
PSALM 15
1. abide—or, "sojourn" (compare
tabernacle—seat of the ark (
holy hill—(Compare
2. walketh—(Compare
uprightly—in a complete manner, as to
all parts of conduct (
worketh—or, "does."
righteousness—what is right.
in his heart—sincerely (
3. He neither slanders nor spreads slander.
4. Love and hate are regulated by a regard to God.
sweareth … hurt—or what so
results (compare
5. (Compare
usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.
taketh reward, &c.—The innocent
would not otherwise be condemned (compare
doeth these, &c.—Such persons
admitted to God's presence and favor shall never be moved (
PSALM 16
1. Preserve me, &c.—keep or watch over my interests.
in thee … I … trust—as one seeking shelter from pressing danger.
2. my soul—must be supplied; expressed
in similar cases (
my goodness … thee—This obscure
passage is variously expounded. Either one of two expositions falls in
with the context. "My goodness" or merit is not on account of
Thee—that is, is not for Thy benefit. Then follows the contrast
of
3. saints—or, persons consecrated to God, set apart from others to His service.
in the earth—that is, land of Palestine, the residence of God's chosen people—figuratively for the Church.
excellent—or, "nobles," distinguished for moral excellence.
4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.
5-7. God is the chief good, and supplies all
need (
portion of mine inheritance and of my
cup—may contain an allusion to the daily supply of food, and
also to the inheritance of Levi (
maintainest—or, drawest out my
lot—enlargest it.
7. given me counsel—cared for me.
my reins—the supposed seat of emotion
and thought (
instruct me—or, excite to acts of
praise (
8. With God's presence and aid he is sure of
safety (
9. glory—as heart (
flesh—If taken as opposed to soul
(
rest in hope—(compare Margin).
10. soul—or, "self." This use of "soul"
for the person is frequent (
wilt not leave … hell—abandon to
the power of (
wilt … suffer—literally, "give" or "appoint."
Holy One—(
to see—or, "experience"—undergo
(
corruption—Some render the word,
the pit, which is possible, but for the obvious sense which the
apostle's exposition (
11. Raised from the dead, he shall die no more; death hath no more dominion over him.
Thou wilt show me—guide me to attain.
the path of life—or, "lives"—the plural denoting variety and abundance—immortal blessedness of every sort—as "life" often denotes.
in thy presence—or, "before Thy
faces." The frequent use of this plural form for "faces" may contain an
allusion to the Trinity (
at thy right hand—to which Christ was
exalted (
PSALM 17
2. sentence—acquitting judgment.
from thy presence—Thy tribunal.
things that are equal—just and right, do Thou regard.
3. proved … visited …
tried—His character was most rigidly tested, at all times,
and by all methods, affliction and others (
purposed that, &c.—or, my mouth does not exceed my purpose; I am sincere.
4. works of men—sinful practices.
by the word of thy lips—as a guide
(
destroyer—violent man.
5. May be read as an assertion "my steps or goings have held on to Thy paths."
6. wilt hear me—that is, graciously
(
7. Show—set apart as special and eminent
(
thy right hand—for Thy power.
8. Similar figures, denoting the preciousness
of God's people in His sight, in
9. compass me—(compare
10. enclosed … fat—are become
proud in prosperity, and insolent to God (
11. They pursue us as beasts tracking their prey.
12. The figure made more special by that of a lion lurking.
13-15. disappoint—literally, "come
before," or, "encounter him." Supply "with" before "sword" (
14. men … world—all men of this
present time. They appear, by fulness of bread and large families, to
be prosperous; but (
PSALM 18
1. I will love thee—with most tender affection.
2, 3. The various terms used describe God as an object of the most implicit and reliable trust.
rock—literally, "a cleft rock," for concealment.
strength—a firm, immovable rock.
horn of my salvation—The horn, as the
means of attack or defense of some of the strongest animals, is a
frequent emblem of power or strength efficiently exercised (compare
tower—literally, "high place," beyond reach of danger.
3. to be praised—for past favors, and worthy of confidence.
4. sorrows—literally, "bands as of a
net" (
floods—denotes "multitude."
5. death—and hell (compare
prevented—encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.
6. He relates his methods to procure relief when distressed, and his success.
temple—(Compare
7, 8. God's coming described in figures drawn
from His appearance on Sinai (compare
8. smoke out … his nostrils—bitter
in His wrath (compare
by it—that is, the fire (
9. darkness—or, a dense cloud (
10. cherub—angelic agents (compare
did fly—Rapidity of motion adds to the grandeur of the scene.
11. dark waters—or, clouds heavy with vapor.
12. Out of this obscurity, which impresses the
beholder with awe and dread, He reveals Himself by sudden light and the
means of His terrible wrath (
13. The storm breaks forth—thunder
follows lightning, and hail with repeated lightning, as often seen,
like balls or coals of fire, succeed (
14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.
15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.
16-19. from above—As seated on a throne, directing these terrible scenes, God—
sent—His hand (
many waters—calamities (
18. prevented—(
19. a large place—denotes safety or
relief, as contrasted with the straits of distress (
20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.
23. upright before him—In my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree.
mine iniquity—perhaps the thought of
his heart to kill Saul (
25-27. God renders to men according to their
deeds in a penal, not vindictive, sense (
merciful—or, "kind" (
26. froward—contrary to.
27. the afflicted people—that is, the humbly pious.
high looks—pride (
28. To give one light is to make
prosperous (
thou—is emphatic, as if to say, I can fully confide in Thee for help.
29. And this on past experience in his military life, set forth by these figures.
30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.
tried—"as metals are tried by fire and
proved genuine" (
33-36. God's help farther described. He gives
swiftness to pursue or elude his enemies (
35. thy gentleness—as applied to
God—condescension—or that which He gives, in the sense of
humility (compare
36. enlarged my steps—made ample room
(compare
37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.
39. that rose up against me—literally,
"insurgents" (
40. given me the necks—literally, "backs
of the necks"; made them retreat (
42. This conquest was complete.
43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.
44. submit, &c.—(compare Margin)—that is, show a forced subjection.
46. The Lord liveth—contrasts Him with
idols (
47, 48. avengeth me—His cause is espoused by God as His own.
48. liftest me up—to safety and honors.
49, 50. Paul (
PSALM 19
1. the glory of God—is the sum of His
perfections (
firmament—another word for "heavens"
(
handywork—old English for "work of His hands."
2. uttereth—pours forth as a stream; a perpetual testimony.
3. Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).
4. Their line—or,
"instruction"—the influence exerted by their tacit display of
God's perfections. Paul (
5, 6. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.
7-9. The law is described by six names,
epithets, and effects. It is a rule, God's testimony for the truth, His
special and general prescription of duty, fear (as its cause) and
judicial decision. It is distinct and certain, reliable, right, pure,
holy, and true. Hence it revives those depressed by doubts, makes wise
the unskilled (
12-14. The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.
PSALM 20
1. hear thee—graciously (
name of—or manifested perfections, as power, wisdom, &c.
defend thee—set thee on high from
danger (
2. strengthen thee—sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
3. all thy offerings—or gifts, vegetable offerings.
accept—literally, "turn to ashes"
(compare
Selah—(See on
4. thy counsel—or plan.
5. salvation—that wrought and experienced by him.
set up our banners—(
6. He speaks as if suddenly assured of a hearing.
his anointed—not only David personally, but as the specially appointed head of His Church.
his holy heaven—or, literally, "the
heavens of His holiness," where He resides (
saving … hand—His power which brings salvation.
7. remember—or cause to remember,
mention thankfully (
8. They—that is, who trust in horses, &c.
stand upright—literally, "we have straightened ourselves up from our distress and fears."
9. let the king hear—as God's representative, delivered to deliver. Perhaps a better sense is, "Lord, save the king; hear us when we call," or pray.
PSALM 21
1. thy strength … thy salvation—as supplied by Thee.
2. The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.
3. preventest—literally, "to meet here
in good sense," or "friendship" (
blessings of goodness—which confer happiness.
crown of pure gold—a figure for the highest royal prosperity.
4-6. (Compare
6. made him most blessed—or set him "to
be blessings," as Abraham (
with thy countenance—by sight of thee
(
7. The mediate cause is the king's faith, the efficient, God's mercy.
8. The address is now made to the king.
hand—denotes power, and
right hand—a more active and efficient degree of its exercise.
find out—reach, lay hold of, indicating success in pursuit of his enemies.
9. The king is only God's agent.
anger—literally, "face," as appearing against them.
as a fiery oven—as in it.
10. fruit—children (
11. This terrible overthrow, reaching to
posterity, is due to their crimes (
12. turn their back—literally, "place them [as to the] shoulder."
against the face of them—The shooting against their faces would cause them to turn their backs in flight.
13. The glory of all is ascribable to God alone.
PSALM 22
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring—shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
2. The long distress is evinced by—
am not silent—literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy—or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
7, 8. For the Jews used one of the gestures
(
shoot out—or, "open."
the lip—(Compare
8. trusted on the Lord—literally,
"rolled"—that is, his burden (
9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope—literally, "made me secure."
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
14, 15. Utter exhaustion and hopeless
weakness, in these circumstances of pressing danger, are set forth by
the most expressive figures; the solidity of the body is destroyed, and
it becomes like water; the bones are parted; the heart, the very seat
of vitality, melts like wax; all the juices of the system are dried up;
the tongue can no longer perform its office, but lies parched and
stiffened (compare
15. the dust of death—of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
17. His emaciated frame, itself an item of his
misery, is rendered more so as the object of delighted contemplation to
his enemies. The verbs, "look" and "stare," often occur as suggestive
of feelings of satisfaction (compare
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
20. my soul—or self (compare
my darling—literally, "my only one,"
or, "solitary one," as desolate and afflicted (
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth—(Compare
22-24. He declares his purpose to celebrate
God's gracious dealings and publish His manifested perfections ("name,"
25, 26. My praise shall be of thee—or,
perhaps better, "from thee," that is, God gives grace to praise Him.
With offering praise, he further evinces his gratitude by promising the
payment of his vows, in celebrating the usual festival, as provided in
the law (
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
30. it shall be accounted to the Lord for, &c.—or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
31. that he hath done this—supply "it," or "this"—that is, what the Psalm has unfolded.
PSALM 23
1. Christ's relation to His people is often
represented by the figure of a shepherd (
2. green pastures—or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest.
the still waters—are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.
3. To restore the soul is to revive or quicken
it (
paths of righteousness—those of safety, as directed by God, and pleasing to Him.
for his name's sake—or, regard for His perfections, pledged for His people's welfare.
4. In the darkest and most trying hour God is near.
the valley of the shadow of death—is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest.
thy rod and thy staff—are symbols of a shepherd's office. By them he guides his sheep.
5, 6. Another figure expresses God's provided care.
a table—or, "food," anointing
oil—the symbol of gladness, and the overflowing
cup—which represents abundance—are prepared for the child of God, who may feast in spite of his enemies, confident that this favor will ever attend him. This beautiful Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, both rules and feeds them. The closing verse shows that the blessings mentioned are spiritual.
PSALM 24
1. fulness—everything.
world—the habitable globe, with
they that dwell—forming a parallel expression to the first clause.
2. Poetically represents the facts of
3, 4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.
hill of the Lord—(compare
4. lifted up his soul—is to set the
affections (
vanity—or, any false thing, of which swearing falsely, or to falsehood, is a specification.
5. righteousness—the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
6. Jacob—By "Jacob," we may understand
God's people (compare
7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
10. Lord of hosts—or fully, Lord God
of hosts (
PSALM 25
1. lift up my soul—(
2. not be ashamed—by disappointment of hopes of relief.
3. The prayer generalized as to all who
wait on God—that is, who expect His favor. On the other
hand, the disappointment of the perfidious, who, unprovoked, have done
evil, is invoked (compare
4, 5. On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.
6, 7. Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.
8, 9. upright—acting according to His promise.
sinners—the general term, limited by the
meek—who are penitent.
the way—and his way—God's way of providence.
9. in judgment—rightly.
10. paths—similar sense—His modes
of dealing (compare
mercy and truth—(
11. God's perfections of love, mercy,
goodness, and truth are manifested (his name, compare
12, 13. What he asks for himself is the common lot of all the pious.
13. inherit the earth—(compare
14. The reason of the blessing
explained—the pious enjoy communion with God (compare
15. His trust in God is fixed.
net—is frequently used as a figure for
dangers by enemies (
16-19. A series of earnest appeals for aid
because God had seemed to desert him (compare
20. keep my soul—(
put my trust—flee for refuge (
21. In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer—
integrity, &c.—to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.
22. Extend these blessings to all Thy people in all their distresses.
PSALM 26
1. Judge—decide on my case; the appeal of innocence.
in mine integrity—freedom from blemish
(compare
2. He asks the most careful scrutiny of his
affections and thoughts (
3. As often, the ground of prayer for present help is former favor.
4-8. As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.
6. wash mine hands—expressive symbol of
freedom from sinful acts (compare
8. the habitation of thy house—where Thy house rests, as the tabernacle was not yet permanently fixed.
honour dwelleth—conveys an allusion to the Holy of Holies.
9. Gather not, &c.—Bring me not to death.
bloody men—(compare
10. Their whole conduct is that of violence and fraud.
11, 12. But, &c.—He contrasts his
character and destiny with that of the wicked (compare
12. even place—free from occasions of stumbling—safety in his course is denoted. Hence he will render to God his praise publicly.
PSALM 27
1. light—is a common figure for comfort.
strength—or, "stronghold"—affording security against all violence. The interrogations give greater vividness to the negation implied.
2. eat … my flesh—(
they stumbled—"they" is emphatic; not I, but they were destroyed.
3. In the greatest dangers.
in this—that is, then, in such extremity.
4, 5. The secret of his confidence is his
delight in communion with God (
6. head be lifted up—I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.
7. Still pressing need extorts prayer for help.
cry with my voice—denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.
8. The meaning is clear, though the
construction in a literal translation is obscure. The English
Version supplies the implied clause. To seek God's face is
to seek His favor (
9. Hide not, &c.—(Ps 4:6; 22:24). Against rejection he pleads former mercy and love.
10. In the extremity of earthly destitution
(
11. thy way—of providence.
a plain path—(
enemies—literally, "watchers for my
fall" (
12. will—literally, "soul," "desire"
(
enemies—literally, "oppressors." Falsehood aids cruelty against him.
breathe out—as being filled with it
(
13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.
to see—is to experience (
14. Wait, &c.—in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.
PSALM 28
1. my rock—(
be not silent to me—literally, "from me," deaf or inattentive.
become like them, &c.—share their fate.
go down into the pit—or, "grave"
(
2. lift up my hands—a gesture of prayer
(
oracle—place of speaking (
3. Draw me not away—implies punishment
as well as death (compare
4. The imprecation is justified in
endeavours—points out their deliberate sinfulness.
5. Disregard of God's judgments brings a righteous punishment.
destroy … build … up—The positive strengthened by the negative form.
6. supplications—or, "cries for mercy."
7. The repetition of "heart" denotes his sincerity.
8. The distinction made between the people.
their strength—and the anointed—may indicate Absalom's rebellion as the occasion.
9. The special prayer for the people sustains this view.
feed them—as a shepherd (
PSALM 29
1. Give—or, "ascribe" (
mighty—or, "sons of the mighty" (
2. name—as (
beauty of holiness—the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.
3. The voice of the Lord—audible exhibition of His power in the tempest, of which thunder is a specimen, but not the uniform or sole example.
the waters—the clouds or vapors (
4. powerful … majesty—literally, "in power, in majesty."
5, 6. The tall and large cedars, especially of Lebanon, are shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping.
7. divideth—literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.
8. the wilderness—especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.
9. Terror-stricken animals and denuded forests
close the illustration. In view of this scene of awful sublimity, God's
worshippers respond to the call of
10, 11. Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. "This awful God is ours, our Father and our Love."
PSALM 30
1. lifted me up—as one is drawn from a
well (
2. healed me—Affliction is often
described as disease (
3. The terms describe extreme danger.
soul—or, "myself."
grave—literally, "hell," as in
hast kept me … pit—quickened or
revived me from the state of dying (compare
4. remembrance—the thing remembered or memorial.
holiness—as the sum of God's
perfections (compare
5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
6, 7. What particular prosperity is meant we
do not know; perhaps his accession to the throne. In his
self-complacent elation he was checked by God's hiding His face
(compare
7. troubled—confounded with fear (
8-11. As in
11. sackcloth—was used, even by kings,
in distress (
12. Though "my" is supplied before "glory" it
is better as in
PSALM 31
1. Expresses the general tone of feeling of the Psalm.
2-4. He seeks help in God's righteous
government (
5, 6. commit my spirit—my life, or
myself. Our Saviour used the words on the Cross [
7. hast known my soul, &c.—had regard to me in trouble.
8. shut me up … enemy—abandon to
(
large room—place of safety (compare
9, 10. mine eye, &c.—denotes extreme
weakness (compare
grief—mingled sorrow and indignation
(
soul and … belly—the whole person.
10. Though the effects ascribed to grief are not mere figures of speech—
spent … consumed—must be taken in the modified sense of wasted and decayed.
iniquity—or, suffering by it (see on
11. among—or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,
12. he is forgotten as one dead, and contemned as a useless broken vessel.
13. For—introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.
14-18. In his profession of trust he includes the terms of the prayer expressing it.
15. times—course of life.
deliver … hand—opposed to "shut
me up," &c., of
16. Make … shine—(Compare
19-21. God displays openly His purposed goodness to His people.
20. the secret of thy presence—or,
covering of Thy countenance; the protection He thus affords;
compare
22. For I said—literally, "And I said," in an adversative sense. I, thus favored, was despondent.
in my haste—in my terror.
cut off … eyes—from all the protection of Thy presence.
23, 24. the Lord … proud doer—literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.
PSALM 32
1, 2. (Compare
forgiven—literally, "taken away,"
opposed to retain (
covered—so that God no longer regards
the sin (
2. imputeth—charge to him, and treat him accordingly.
no guile—or, deceit, no false
estimate of himself, nor insincerity before God (compare
3, 4. A vivid description of felt, but unacknowledged, sin.
When—literally, "for," as in
4. thy hand—of God, or power in
distressing him (
moisture—vital juices of the body, the
parching heat of which expresses the anguish of the soul. On the other
figures, compare
5. A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.
6. For this—that is, my happy experience.
godly—pious in the sense of
a time—(
floods, &c.—denotes great danger
(
7. His experience illustrates the statement of
8. Whether, as most likely, the language of
David (compare
I will … mine eye—or, My eye shall be on thee, watching and directing thy way.
9. The latter clause, more literally, "in that they come not near thee"; that is, because they will not come, &c., unless forced by bit and bridle.
10. The sorrows of the impenitent contrasted with the peace and safety secured by God's mercy.
11. The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting.
PSALM 33
1-3. The sentiment falls in with
3. a new song—fresh, adapted to the
occasion (
play skilfully—(Compare
4-9. Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.
6. In "word" and "breath"—or, "spirit,"
there may be an allusion to the Son (
9. he spake—literally, "said."
it was—The addition of "done" weakens
the sense (compare
10, 11. In God's providence He thwarts men's purposes and executes His own.
heathen—literally, "nations."
12-19. The inference from the foregoing in
13. looketh—intently (
15. fashioneth—or, "forms," and hence
knows and controls (
alike—without exception.
considereth—or, "understands"; God knows men's motives.
16, 17. Men's usual reliances in their greatest exigencies are, in themselves, useless.
17. On the war horse (compare
a vain thing—a lie, which deceives us.
18, 19. Contrasted is God's guidance and power to save from the greatest earthly evil and its most painful precursor, and hence from all.
20-22. waiteth—in earnest expectation.
21. his holy name—(Compare
PSALM 34
1-4. Even in distress, which excites
supplication, there is always matter for praising and thanking God
(compare
2. make her boast—"glory" (
humble—"the pious," as in
3. magnify the Lord—ascribe greatness to Him, an act of praise.
together—"alike" (
4. delivered … fears—as well as
actual evil (
5-7. God's favor to the pious generally, and to himself specially, is celebrated.
looked—with desire for help.
lightened—or, "brightened," expressing
joy, opposed to the downcast features of those who are ashamed or
disappointed (
6. This poor man—literally, "humble," himself as a specimen of such.
7. angel—of the covenant (
encampeth, &c.—is appropriate; or,
"angel" used collectively for angels (
8. taste and see—try and experience.
9. that fear him—who are
pious—fear and love (
saints—consecrated to His service
(
10. not want any good—"good" is
emphatic; they may be afflicted (compare
11. children—subjects of instruction
(
12. What man—Whoever desires the blessings of piety, let him attend.
13, 14. Sins of thought included in those of
speech (
15. eyes of the Lord are upon—(
16. face … against—opposed to them
(
cut off the remembrance—utterly
destroy (
17, 18. Humble penitents are objects of God's
special tender regard (
20. bones—framework of the body.
21, 22. Contrast in the destiny of righteous
and wicked; the former shall be delivered and never come into
condemnation (
PSALM 35
1-3. God is invoked in the character of a
warrior (
3. fight against—literally, "devour my devourers."
stop the way against—literally, "shut up" (the way), to meet or oppose, &c.
I … thy salvation—who saves thee.
4. (Compare
devise my hurt—purpose for evil to me.
5, 6. (Compare
7, 8. net in a pit—or, "pit of their
net"—or, "net-pit," as "holy hill" for "hill of holiness" (
10. All my bones—every part.
him that spoileth him—(Compare
11. False witnesses—literally,
"Witnesses of injustice and cruelty" (compare
12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction.
spoiling—literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.
13. prayer … bosom—may denote
either the posture—the head bowed—(compare
14. behaved—literally, "went on"—denoting his habit.
heavily—or, "squalidly," his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly loved relative.
15, 16. On the contrary, they rejoiced in his
affliction. Halting, or, "lameness," as in
abjects—either as cripples (compare
I knew it not—either the persons, or, reasons of such conduct.
tear me, and ceased not—literally, "were not silent"—showing that the tearing meant slandering.
16. mockers—who were hired to make sport
at feasts (
17. darling—(Compare
18. (Compare
19. enemies wrongfully—by false and slanderous imputations.
wink with the eye—an insulting gesture
(
without a cause—manifests more malice than having a wrong cause.
20. deceitful matters—or, "words of deceit."
quiet in the land—the pious lovers of peace.
21. On the gesture compare
23, 24. (Compare
25. swallowed him up—utterly destroyed
him (
26. clothed—covered wholly (
27. favour … cause—delight in it, as vindicated by Thee.
Let the Lord, &c.—Let Him be greatly praised for His care of the just.
28. In this praise of God's equitable
government (
PSALM 36
1. The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.
2-4. This reflection detailed.
until his iniquity—literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it—"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.
5, 6. mercy … and …
faithfulness—as mercy and truth (
6. righteousness [and]
judgments—qualities of a good government (
7. shadow of thy wings—(Compare
8. fatness—richness.
thy house—residence—for the
privileges and blessings of communion with God (
river of thy pleasures—plenteous supply; may allude to Eden.
9. Light is an emblem of all blessings, given of God as a means to gain more.
10. that know thee—right knowledge of God is the source of right affections and conduct.
11. foot of … hand … wicked—all kinds of violent dealing.
12. There—in the acting of violence, they are overthrown. A signal defeat.
PSALM 37
1, 2. The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.
3. Trust—sure of safety.
shalt thou dwell—or, "dwell thou"; repose quietly.
verily … fed—or, "feed on
truth," God's promise (
4. desires—(
5. Commit thy way—(
trust … in him—literally, "on
Him." He will do what you cannot (compare
7, 8. Rest in—literally, "Be silent to the Lord."
and wait—Be submissive—avoid petulance and murmurings, anger and rash doing.
9. Two reasons: The prosperity of the wicked
is short; and the pious, by humble trust, will secure all covenant
blessing, denoted here by "inherit the earth" (compare
10, 11. shall not be—literally, "is not"—is not to be found.
11. peace—includes prosperity.
12. gnasheth … teeth—in beastly rage.
13. (Compare
seeth—knows certainly.
his day—of punishment, long delayed,
shall yet come (
14, 15. sword, and … bow—for any instruments of violence.
slay—literally, "slaughter" (
poor and needy—God's people (
16. riches—literally, "noise and
tumult," as incidental to much wealth (compare
17. Even the members of the body needed to hold weapons are destroyed.
18, 19. God, who knows His people's changes, provides against evil and supplies all their need.
20. While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.
21, 22. payeth not—not able; having
grown poor (compare
22. cut off—opposed to "inherit the
earth" (compare
23, 24. steps—way, or, "course of life"; as ordered by God, failures will not be permanent.
26. his seed is blessed—literally, "for
a blessing" (
27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.
30, 31. The righteous described as to the elements of character, thought, word, and action.
31. steps—or, "goings"—for conduct
which is unwavering (
32, 33. The devices of the wicked against the good fail because God acquits them.
34. On the contrary, the good are not only blessed, but made to see the ruin of their foes.
35, 36. of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.
36. he was not—(Compare
37. By "the end" is meant reward (
38. together—at once; entirely (
39, 40. strength—(
trouble—straits (
PSALM 38
1-4. He deprecates deserved punishment, which
is described (
2. arrows … and thy hand—the sharp
and heavy afflictions he suffered (
4. iniquities—afflictions in punishment
of sin (
gone over mine head—as a flood.
5-8. The loathsomeness, corruption, and
wasting torture of severe physical disease set forth his mental anguish
[
loins are the seat of strength. His
exhaustion left him only the power to groan [
9. That God can hear (
10. My heart panteth—as if barely surviving.
light … from me—utter exhaustion
(
11, 12. Friends desert, but foes increase in malignity.
12. seek after my life—(
13, 14. He patiently submits, uttering no
reproaches or replies (
15-17. for he is confident the
Lord—literally, "Sovereign" (to whom
he was a servant), would answer his prayer (
18. Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.
19, 20. Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery.
enemies are lively—literally, "of life," who would take my life, that is, deadly.
21, 22. (Compare
PSALM 39
1. I said—or, "resolved."
will take heed—watch.
ways—conduct, of which the use of the
tongue is a part (
bridle—literally, "muzzle for my
mouth" (compare
while … before me—in beholding
their prosperity (
2. even from good—(
3. His emotions, as a smothered flame, burst forth.
4-7. Some take these words as those of fretting, but they are not essentially such. The tinge of discontent arises from the character of his suppressed emotions. But, addressing God, they are softened and subdued.
make me to know mine end—experimentally appreciate.
how frail I am—literally, "when I shall cease."
5, 6. His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.
7. The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.
8-10. Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.
11. From his own case, he argues to that of all, that the destruction of man's enjoyments is ascribable to sin.
12, 13. Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure.
PSALM 40
1-3. The figures for deep distress are
illustrated in Jeremiah's history (
inclined—(the ear,
3. a new song—(See on
fear, and … trust—revere with love and faith.
4. Blessed—(
respecteth—literally, "turns towards," as an object of confidence.
turn aside—from true God and His law to falsehood in worship and conduct.
5. be reckoned up in order—(compare
6-8. In Paul's view this passage has more
meaning than the mere expression of grateful devotion to God's service.
He represents Christ as declaring that the sacrifices, whether
vegetable or animal, general or special expiatory offerings, would not
avail to meet the demands of God's law, and that He had come to render
the required satisfaction, which he states was effected by "the
offering of the body of Christ" [
mine ears hast thou opened—Whether
allusion is made to the custom of boring a servant's ear, in token of
voluntary and perpetual enslavement (
7. Then—in such case, without necessarily referring to order of time.
Lo, I come—I am prepared to do, &c.
in the volume of the book—roll of the book. Such rolls, resembling maps, are still used in the synagogues.
written of me—or on me, prescribed to
me (
9, 10. I have preached—literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
11. may be rendered as an assertion, that God
will not withhold (
12. evils—inflicted by others.
iniquities—or penal
afflictions, and sometimes calamities in the wide sense. This
meaning of the word is very common (
my heart faileth me—(
cannot look up—literally, "I cannot
see," not denoting the depression of conscious guilt, as
13. (Compare
14, 15. The language is not necessarily
imprecatory, but rather a confident expectation (
15. for a reward—literally, "in consequence of."
Aha—(Compare
16. (Compare
love thy salvation—delight in its bestowal on others as well as themselves.
17. A summary of his condition and hopes.
thinketh upon—or provides for me. "He
was heard," "when he had offered up prayers and supplications with
strong crying and tears, unto Him that was able to save him from death"
[
PSALM 41
1-3. God rewards kindness to the poor (
poor—in person, position, and possessions.
2. shall be blessed—literally, "led
aright," or "safely," prospered (
upon the earth—or land of promise
(
3. The figures of
4. I said—I asked the mercy I show.
heal my soul—(Compare
5, 6. A graphic picture of the conduct of a malignant enemy.
6. to see me—as if to spy out my case.
he speaketh … itself—or, "he speaketh vanity as to his heart"—that is, does not speak candidly, "he gathereth iniquity to him," collects elements for mischief, and then divulges the gains of his hypocrisy.
7, 8. So of others, all act alike.
8. An evil disease—literally, "a word of Belial," some slander.
cleaveth—literally, "poured on him."
that he lieth—who has now laid down, "he is utterly undone and our victory is sure."
9. mine … friend—literally, "the man of my peace."
eat … bread—who depended on me or was well treated by me.
hath lifted up heel—in scornful
violence. As David and his fortunes typified Christ and His (compare Introduction), so these words expressed
the treatment he received, and also that of his Son and Lord; hence,
though not distinctly prophetical, our Saviour (
10. A lawful punishment of criminals is not
revenge, nor inconsistent with their final good (compare
11-13. favourest—or tenderly lovest me
(
12. settest … before thy
face—under thy watch and care, as God before man's
face (
13. Blessed—praised, usually applied to
God. The word usually applied to men denotes happiness (
PSALM 42
1, 2. Compare (
panteth—desires in a state of exhaustion.
2. appear before God—in acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.
3. Where is thy God?—implying that He
had forsaken him (compare
4. The verbs are properly rendered as futures, "I will remember," &c.,—that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.
5. Hence he chides his despondent soul, assuring himself of a time of joy.
help of his countenance—or, "face"
(compare
6. Dejection again described.
therefore—that is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan.
hill Mizar—as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.
7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.
8. Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.
9, 10. in view of which [
11. This brings on a renewed self-chiding, and excites hopes of relief.
health—or help.
of my countenance—(compare
my God—It is He of whose existence and favor my foes would have me doubt.
PSALM 43
1. Judge—or, "vindicate" (
plead, &c.—(Ps 35:1).
ungodly—neither in character or
condition objects of God's favor (compare
2. God of my strength—by covenant
relation my stronghold (
cast me off—in scorn.
because—or, "in," that is, in such circumstances of oppression.
3. light—as in
truth—or, "faithfulness" (
tabernacles—plural, in allusion to the various courts.
4. the altar—as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.
PSALM 44
1-3. This period is that of the settlement of
Canaan (
have told—or, "related" (compare
2. plantedst them—that is, "our fathers," who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means—literally, "send" them out, or, "extend them." Heathen and people denote the nations who were driven out to make room for the Israelites.
4. Thou art my King—literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
5. The figure drawn from the habits of the ox.
6-8. God is not only our sole help, but only worthy of praise.
7. put … to shame—(compare
8. thy name—as in
9. But—contrasting, cast off as
abhorrent (
goest not forth—literally, "will not
go" (
11. The Babylonian captivity not necessarily
meant. There were others (compare
13, 14. (Compare
15. shame of … face—blushes in disgrace.
16. Its cause, the taunts and presence of
malignant enemies (
17-19. They had not apostatized totally—were still God's people.
18. declined—turned aside from God's law.
19. sore broken—crushed.
place of dragons—desolate, barren,
rocky wilderness (
shadow of death—(Compare
20, 21. A solemn appeal to God to witness their constancy.
stretched out … hands—gesture of
worship (
22. Their protracted sufferings as God's
people attests the constancy. Paul (
23-26. This style of addressing God, as
indifferent, is frequent (
PSALM 45
1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.
inditing—literally, "boiling up," as a fountain overflows.
my tongue is the pen—a mere instrument of God's use.
of a ready writer—that is, it is fluent. The theme is inspiring and language flows fast.
2. To rich personal attractions is added grace
of the lips, captivating powers of speech. This is given, and becomes a
source of power and proves a blessing. Christ is a prophet (
3, 4. The king is addressed as ready to go forth to battle.
sword—(Compare
mighty—(Compare
glory and … majesty—generally
used as divine attributes (
4. ride prosperously—or conduct a successful war.
because of—for the interests of truth, &c.
meekness … righteousness—without
any connection—that is, a righteousness or equity of government,
distinguished by meekness or condescension (
right hand—or power, as its organ.
shall teach thee—point the way to terrible things; that is, in conquest of enemies.
5. The result.
people—Whole nations are subdued.
6. No lawful construction can be devised to
change the sense here given and sustained by the ancient versions, and
above all by Paul (
7. As in
God, thy God—but the latter is
sustained by the same form (
oil of gladness—or token of gladness,
as used in feasts and other times of solemn joy (compare
fellows—other kings.
8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from
ivory palaces—His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.
9. In completion of this picture of a marriage
festival, female attendants or bridesmaids of the highest rank attend
Him, while the queen, in rich apparel (
10, 11. She is invited to the union, for
forming which she must leave her father's people. She representing, by
the form of the allegory, the Church, this address is illustrated by
all those scriptures, from
12. daughter of Tyre—(
13. the king's daughter—a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.
within—Not only is her outward raiment costly, but all her apparel is of the richest texture.
wrought gold—gold embroidery, or cloth in which gold is woven.
14, 15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words—
in raiment of needlework—propose another rendering, "on variegated (or embroidered) cloths"—that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.
15. shall they be brought—in solemn form
(compare
16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.
17. The glories of this empire shall be as wide as the world and lasting as eternity.
therefore—Because thus glorious, the
praise shall be universal and perpetual. Some writers have taxed their
ingenuity to find in the history and fortunes of Christ and His Church
exact parallels for every part of this splendid allegory, not excepting
its gorgeous Oriental imagery. Thus, by the dresses of the king and
queen, are thought to be meant the eminent endowments and graces of
Christ and His people. The attendant women, supposed (though
inconsistently it might seem with the inspired character of the work)
to be concubines, are thought to represent the Gentile churches, and
the bride the Jewish, &c. But it is evident that we cannot pursue
such a mode of interpretation. For, following the allegory, we must
suspend to the distant future the results of a union whose consummation
as a marriage is still distant (compare
PSALM 46
1. refuge—literally, "a place of trust"
(
strength—(
present help—literally, "a help He has been found exceedingly."
trouble—as in
2, 3. The most violent civil commotions are illustrated by the greatest physical commotions.
3. swelling—well represents the pride and haughtiness of insolent foes.
4. God's favor is denoted by a river (compare
city of God, the holy place—His
earthly residence, Jerusalem and the temple (compare
most High—denoting His supremacy
(
5. right early—literally, "at the turn
of morning," or change from night to day, a critical time (
6. (Compare
earth melted—all powers dissolved by
His mere word (
7. with us—on our side; His presence is terror to our enemies, safety to us.
refuge—high place (
8. what desolations—literally, "who hath put desolations," destroying our enemies.
9. The usual weapons of war (
10. Be still, &c.—literally, "Leave
off to oppose Me and vex My people. I am over all for their safety."
(Compare
PSALM 47
1. clap … hands …
people—literally, "peoples," or "nations" (compare
2, 3. His universal sovereignty now exists, and will be made known.
3. under us—that is, His saints; Israel's temporal victories were types of the spiritual conquests of the true Church.
4. He shall … inheritance—the
heathen to be possessed by His Church (
excellency of Jacob—literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people—
whom he loved—His love being the sole cause of granting them.
5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds,
sing … praises with
understanding—literally, "sing and play an instructive
(Psalm)." The whole typifies Christ's ascension (compare
8, 9. The instruction continued.
throne of … holiness—or, "holy
throne" (see on
9. princes—who represent peoples. For—
even—supply, "as," or, "to"—that is, they all become united under covenant with Abraham's God.
shields—as in
PSALM 48
1. to be praised—always: it is an
epithet, as in
mountain of his holiness—His Church
(compare
2, 3. situation—literally, "elevation."
joy of, &c.—source of joy.
sides of the north—poetically for
eminent, lofty, distinguished, as the ancients believed the
north to be the highest part of the earth (compare
3. palaces—literally, "citadels."
refuge—(
4-6. For—The reason is given. Though the
kings (perhaps of Moab and Ammon, compare
7. ships of Tarshish—as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.
8. This present experience assures of that perpetual care which God extends to His Church.
9. thought of—literally, "compared," or considered, in respect of former dealings.
in the … temple—in acts of
solemn worship (compare
10. According … praise—that is, As
Thy perfections manifested (compare
thy right hand, &c.—Thy righteous government is displayed by Thy power.
11. the daughters, &c.—the small towns, or the people, with the chief city, or rulers of the Church.
judgments—decisions and acts of right government.
12-14. The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life.
PSALM 49
1-3. All are called to hear what interests all.
world—literally, "duration of life," the present time.
4. incline—to hear attentively (
parable—In Hebrew and
Greek "parable" and "proverb" are translations of the same word.
It denotes a comparison, or form of speech, which under one
image includes many, and is expressive of a general truth capable of
various illustrations. Hence it may be used for the illustration
itself. For the former sense, "proverb" (that is, one word for
several) is the usual English term, and for the latter, in which
comparison is prominent, "parable" (that is, one thing laid by
another). The distinction is not always observed, since here, and in
dark saying—or, "riddle" (compare
open—is to explain.
upon the harp—the accompaniment for a lyric.
5. iniquity—or, "calamity" (
of my heels—literally "my supplanters"
(
6. They are vainglorious.
7-9. yet unable to save themselves or others.
8. it ceaseth for ever—that is, the ransom fails, the price is too precious, costly.
9. corruption—literally, "pit," or,
"grave," thus showing that "soul" is used for "life" [
10. For he seeth—that is, corruption; then follows the illustration.
wise … fool—(
likewise—alike altogether—(Ps 4:8)—die—all meet the same fate.
11. Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."
12. Contrasted with this vanity is their frailty. However honored, man
abideth not—literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.
13. Though their way is folly, others follow the same course of life.
14. Like sheep—(compare
are laid—or, "put," &c.
death shall feed on—or, better, "shall rule"
them—as a shepherd (compare "feed,"
have dominion over—or, "subdue"
them in the morning—suddenly, or in their turn.
their beauty—literally, "form" or shape.
shall consume—literally, "is for the consumption," that is, of the grave.
from their dwelling—literally, "from their home (they go) to it," that is, the grave.
15. The pious, delivered from "the power of the grave."
power—literally, "the hand," of death, are taken under God's care.
16-19. applies this instruction. Be not
anxious (
18. Though … lived,
&c.—literally, "For in his life he blessed his soul," or,
"himself" (
men will praise … thyself—Flatterers enhance the rich fool's self-complacency; the form of address to him strengthens the emphasis of the sentiment.
20. (Compare
PSALM 50
1-4. The description of this majestic
appearance of God resembles that of His giving the law (compare
4. above—literally, "above" (
heavens … earth—For all
creatures are witnesses (
5. my saints—(
made—literally, "cut"
a covenant, &c.—alluding to the
dividing of a victim of sacrifice, by which covenants were ratified,
the parties passing between the divided portions (compare
6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.
7. I will testify—that is, for failure to worship aught.
thy God—and so, by covenant as well as creation, entitled to a pure worship.
8-15. However scrupulous in external worship,
it was offered as if they conferred an obligation in giving God His
own, and with a degrading view of Him as needing it [
16-20. the wicked—that is, the
formalists, as now exposed, and who lead vicious lives (compare
21, 22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.
22. forget God—This denotes unmindfulness of His true character.
23. offereth praise—(
ordereth … aright—acts in a
straight, right manner, opposed to turning aside (
PSALM 51
1-4. A plea for mercy is a confession of guilt.
blot out—as from a register.
transgressions—literally, "rebellions"
(
2. Wash me—Purity as well as pardon is desired by true penitents.
3. For … before me—Conviction
precedes forgiveness; and, as a gift of God, is a plea for it (
4. Against thee—chiefly, and as sins against others are violations of God's law, in one sense only.
that … judgest—that is, all palliation of his crime is excluded; it is the design in making this confession to recognize God's justice, however severe the sentence.
5, 6. His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct.
6. thou shalt make, &c.—may be taken to express God's gracious purpose in view of His strict requisition; a purpose of which David might have availed himself as a check to his native love for sin, and, in not doing so, aggravated his guilt.
truth … and …wisdom—are
terms often used for piety (compare
7-12. A series of prayers for forgiveness and purifying.
Purge … hyssop—The use of this
plant in the ritual (
8. Make … joy—by forgiving me, which will change distress to joy.
9. Hide, &c.—Turn from beholding.
10. Create—a work of almighty power.
in me—literally, "to me," or, "for
me"; bestow as a gift, a heart free from taint of sin (
renew—implies that he had possessed
it; the essential principle of a new nature had not been lost, but its
influence interrupted (
right spirit—literally, "constant," "firm," not yielding to temptation.
12. free spirit—"thy" ought not to be supplied, for the word "free" is, literally, "willing," and "spirit" is that of David. "Let a willing spirit uphold me," that is, with a soul willingly conformed to God's law, he would be preserved in a right course of conduct.
13. Then—Such will be the effect of this gracious work.
ways—of providence and human duty
(
14. Deliver—or, "Free me" (
righteousness—as in
15. open … lips—by removing my sense of guilt.
16. Praise is better than sacrifice (
18. Do good, &c.—Visit not my sin on Thy Church.
build … walls—is to show favor;
compare
19. God reconciled, material sacrifices
will be acceptable (
PSALM 52
1. mighty man—literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.
2. tongue—for self.
mischiefs—evil to others (
working deceitfully—(
4. all-devouring—literally,
"swallowing," which utterly destroy (compare
5. likewise—or, "so," "also," as you
have done to others God will do to you (
6. shall … fear—regard with religious awe.
laugh at him—for his folly;
7. for trusting in riches and being strong in "wickedness."
wickedness—literally, "mischief"
(
the man—literally, "the mighty man,"
or "hero" (
8. The figure used is common (
green—fresh.
house, &c.—in communion with God
(compare
for ever and ever—qualifies "mercy."
9. hast done—that is, what the context
supplies, "preserved me" (compare
wait … name—hope in Thy
perfections, manifested for my good (
for it is good—that is, Thy name, and
the whole method or result of its manifestation (
PSALM 53
1-4. with few verbal changes, correspond with
5. Instead of assurances of God's presence
with the pious, and a complaint of the wicked,
PSALM 54
1. by thy name—(
judge me—as in
2. (Compare
3. strangers—perhaps Ziphites.
oppressors—literally, "terrible ones"
(
not set … them—acted as
atheists, without God's fear (compare
4. (Compare
with them—on their side, and for me
(compare
5. He shall … evil—or, "Evil
shall return on" (
in thy truth—Thy verified promise.
6. I will freely, &c.—or, present a
freewill offering (
7. mine eye … desire—(compare
PSALM 55
1. hide not thyself, &c.—(compare
2. The terms of the last clause express full indulgence of grief.
3. oppression—literally, "persecution."
they … iniquity—literally, "they make evil doings slide upon me."
4, 5. express great alarm.
5. come upon—or literally, "into."
6. be at rest—literally, "dwell," that is, permanently.
7, 8. Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.
9. Destroy—literally, "swallow" (
divide their tongues—or, "confound
their speech," and hence their counsels (
the city—perhaps Jerusalem, the scene of anarchy.
10, 11. which is described in detail (compare
11. Wickedness—literally, "Mischief,"
evils resulting from others (
streets—or literally, "wide places," markets, courts of justice, and any public place.
12-14. This description of treachery does not deny, but aggravates, the injury from enemies.
13. guide—literally, "friend" (
acquaintance—in Hebrew, a yet more intimate associate.
14. in company—literally, "with a crowd," in a festal procession.
15. Let death, &c.—or, "Desolations are on them."
let them go—literally, "they will go."
quick—or, living in the midst of life,
death will come (compare
among them—or, "within them," in their
hearts (
16-18. God answers his constant and repeated prayers.
18. many with me—that is, by the context, fighting with me.
19. God hears the wicked in wrath.
abideth—or, "sitteth."
of old—enthroned as a sovereign.
Because … no changes—Prosperity
hardens them (
20, 21. The treachery is aggravated by
hypocrisy. The changes of number,
22. thy burden—literally, "gift," what is assigned you.
he shall sustain—literally, "supply
food," and so all need (
to be moved—from the secure position
of His favor (compare
23. bloody … days—(compare
PSALM 56
1, 2. would swallow—literally, "pants as
a raging beast" (
2. enemies—watchers (
most High—As it is not elsewhere used absolutely for God, some render the word here, arrogantly, or proudly, as qualifying "those who fight," &c.
3. in—or literally, "unto."
thee—to whom he turns in trouble.
4. in God … his word—By His grace
or aid (
flesh—for mankind (
5, 6. A vivid picture of the conduct of malicious enemies.
7. Shall they escape? &c.—or better, "Their escape is by iniquity."
cast … people—humble those who so proudly oppose Thy servant.
8. God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.
9. God is for me—or, "on my side" (
12. I will render praises—will pay what I have vowed.
13. The question implies an affirmative answer, drawn from past experience.
falling—as from a precipice.
before God—in His favor during life.
PSALM 57
1. my soul—or self, or life, which is threatened.
shadow of thy wings—(
calamities—literally, "mischiefs"
(
2. performeth—or, completes what He has begun.
3. from … swallow me up—that pants
in rage after me (
mercy and … truth—(
4. The mingled figures of wild beasts (
whose … tongue—or slanders.
5. This doxology illustrates his view of the connection of his deliverance with God's glory.
6. (Compare
7. I will … praise—both with voice and instrument.
8. Hence—he addresses his glory, or
tongue (
I myself … early—literally, "I will awaken dawn," poetically expressing his zeal and diligence.
9, 10. As His mercy and truth, so shall His praise, fill the universe.
PSALM 58
1. O congregation—literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.
2. This they did not design; but
weigh … violence—or give decisions of violence. Weigh is a figure to express the acts of judges.
in the earth—publicly.
3-5. describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.
4. stoppeth her—literally, "his."
ear—that is, the wicked man (the singular used collectively), who thus becomes like the deaf adder which has no ear.
6. He prays for their destruction, under the
figure of ravenous beasts (
7. which run continually—literally, "they shall go to themselves," utterly depart, as rapid mountain torrents.
he bendeth … his arrows—prepares
it. The term for preparing a bow applied to arrows (
let them … pieces—literally, "as if they cut themselves off"—that is, become blunted and of no avail.
8, 9. Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire—
9. he shall take them away as with a whirlwind—literally, "blow him (them) away."
both living … wrath—literally, "as the living" or fresh as the heated or burning—that is, thorns—all easily blown away, so easily and quickly the wicked. The figure of the "snail" perhaps alludes to its loss of saliva when moving. Though obscure in its clauses, the general sense of the passage is clear.
10, 11. wash … wicked—denoting
great slaughter. The joy of triumph over the destruction of the wicked
is because they are God's enemies, and their overthrow shows that He
reigneth (compare
PSALM 59
1. defend me—(Compare Margin).
rise up … me—(Compare
2. (Compare
4, 5. prepare, &c.—literally, "set themselves as in array."
awake—(Compare
6, 7. They are as ravening dogs seeking prey, and as such,
belch out—that is, slanders, their impudent barkings.
7. for who, say they—For the full
expression with the supplied words, compare
8. (Compare
9. By judicious expositors, and on good
grounds, this is better rendered, "O my strength, on Thee will I wait"
(
defence—(Compare
10. prevent me—(
see my desire—in their overthrow
(
enemies—as in
11. Slay them not—at once (
12. let them even be … taken in their pride—while evincing it—that is, to be punished for their lies, &c.
13. Though delayed for wise reasons, the utter
destruction of the wicked must come at last, and God's presence and
power in and for His Church will be known abroad (
14, 15. Meanwhile let the rapacious dogs prowl, they cannot hurt the pious; yea, they shall wander famished and sleepless.
15. grudge if, &c.—literally, "they shall stay all night," that is, obtain nothing.
16, 17. Contrast the lot of God's servant, who employs his time in God's praise.
sing aloud … in the morning—when
they retire famishing and disappointed, or it may denote
delightful diligence in praise, as in
PSALM 60
1-3. allude to disasters.
cast … off—in scorn (
scattered—broken our strength (compare
Oh, turn thyself—or, "restore to us"
(prosperity). The figures of physical, denote great civil, commotions
(
3. drink … wine of
astonishment—literally, "of staggering"—that is, made
us weak (compare
4, 5. Yet to God's banner they will rally, and
pray that, led and sustained by His power (right hand,
5. hear me—or, "hear us."
6-10. God hath spoken in—or, "by."
his holiness—(
Shechem, and … Succoth—as widely separated points, and—
7. Gilead … and Manasseh—as large districts, east and west of Jordan, represent the whole land.
divide … and mete out—means to have entire control over.
Ephraim—denotes the military (
Judah—(the lawgiver,
8. Moab—is a my washpot—the most ordinary vessel.
over—or, "at"
Edom—(as a slave) he casts his shoe.
Philistia, triumph, &c.—or, rather, "shout."
for me—acknowledges subjection
(compare
9, 10. He feels assured that, though once angry, God is now ready to favor His people.
who will lead me—or, who has led me, as if the work were now begun.
10. Wilt not thou?—or, "Is it not Thou?"
11, 12. Hence he closes with a prayer for success, and an assurance of a hearing.
PSALM 61
1-3. From the end—that is, places remote
from the sanctuary (
2. heart is overwhelmed—literally, "covered over with darkness," or, "distress."
to the rock—(
higher than I—which otherwise I cannot ascend.
3. shelter … and strong tower—repeat the same sentiment.
4. I will abide—So I desire to do
(compare
trust in the covert,
&c.—make my refuge, in the shadow (compare
5. the heritage—or, part in the
spiritual blessings of Israel (
vows—implies prayers.
6, 7. the king—himself and his royal
line ending in Christ. Mercy and truth personified, as in
7. abide before God—literally, "sit as a king in God's presence," under His protection.
8. Thus for new blessings will new vows of praise ever be paid.
PSALM 62
1. waiteth—literally, "is silent," trusts submissively and confidently as a servant.
2. The titles applied to God often occur
(
be greatly moved—(
3. Their destruction will come; as a tottering wall they already are feeble and failing.
bowing wall shall ye be—better supply "are." Some propose to apply these phrases to describe the condition of "a man"—that is, the pious suffer: thus, "Will ye slay him," &c.; but the other is a good sense.
4. his excellency—or, elevation to which
God had raised him (
5, 6. (Compare
6. not be moved—not at all; his confidence has increased.
7. rock of my strength—or strongest
support (
8. pour out your heart—give full
expression to feeling (
ye people—God's people.
9. No kind of men are reliable, compared with
God (
altogether—alike, one as the other
(
10. Not only are oppression and robbery, which are wicked means of wealth, no grounds of boasting; but even wealth, increasing lawfully, ought not to engross the heart.
11. once; twice—(as in
12. for thou renderest—literally, "that
Thou renderest," &c., connected with "I heard this," as the
phrase—"that power," &c. [
PSALM 63
1. early … seek thee—earnestly
(
dry and thirsty—literally, "weary," denoting moral destitution, suited his outward circumstances.
soul—and—flesh—the
whole man (
2. The special object of desire was God's
perfections as displayed in his worship (
3. Experiencing God's mercy, which exceeds all
the blessings of life, his lips will be opened for his praise (
4. Thus—literally, "Truly."
will I bless—praise Thee (
lift up my hands—in worship (compare
in thy name—in praise of Thy perfections.
5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.
6. night—as well as day. Past favors
assure him of future, and hence he presses earnestly near to God, whose
power sustains him (
9, 10. those … to destroy it—or
literally, "to ruin," or, "for ruin"; that is, such as seek to injure
me (are) for ruin, appointed to it (compare
shall go … earth—into the grave, or, to death; as their bodies are represented as a portion for—
10. foxes—literally, "jackals."
11. the king—that is, David himself, and
all who reverence God, "shall share a glorious part," while treacherous
foes shall be for ever silenced (
PSALM 64
1. preserve … fear—as well as the danger producing it.
2. insurrection—literally, "uproar," noisy assaults, as well as their secret counsels.
3, 4. Similar figures for slander (
bend—literally, "tread," or,
"prepared." The allusion is to the mode of bending a bow by treading on
it; here, and in
4. the perfect—one innocent of the
charges made (
fear not—(
5. A sentiment here more fully presented, by depicting their deliberate malice.
6. This is further evinced by their diligent efforts and deeply laid schemes.
7. The contrast is heightened by representing God as using weapons like theirs.
8. their … tongue to fall,
&c.—that is, the consequences of their slanders, &c.
(compare
all that see … away—Their partners in evil shall be terrified.
9, 10. Men, generally, will acknowledge God's
work, and the righteous, rejoicing in it, shall be encouraged to trust
Him (
PSALM 65
1. Praise waiteth for thee—literally,
"To Thee silence praise," or (compare
2. All are encouraged to pray by God's readiness to hear.
3. God's mercy alone delivers us from the burden of iniquities, by purging or expiating by an atonement the transgressions with which we are charged, and which are denoted by—
Iniquities—or, literally, "Words of iniquities."
4. dwell in thy courts; … [and]
satisfied with the goodness … temple—denote
communion with God (
5. terrible things—that is, by the
manifestation of justice and wrath to enemies, accompanying that of
mercy to His people (
the confidence—object of it.
of all … earth—the whole world; that is, deservedly such, whether men think so or not.
6-13. God's great power and goodness are the
grounds of this confidence. These are illustrated in His control of the
mightiest agencies of nature and nations affecting men with awe and
dread (
8. outgoings of … rejoice—all people from east to west.
9. visitest—in mercy (compare
river of God—His exhaustless resources.
11. thy paths—ways of providence (
12. wilderness—places, though not
inhabited by men, fit for pasture (
pastures—is literally, "folds," or
"enclosures for flocks"; and in
PSALM 66
1. Make … noise—or, "Shout."
2. his name—as in
make his praise glorious—literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.
3, 4. A specimen of the praise.
How terrible—(Compare
submit—(Compare Margin), show a
forced subjection (
5, 6. The terrible works illustrated in
Israel's history (
7. behold the nations—watch their conduct.
8, 9. Here is, perhaps, cited a case of recent deliverance.
9. holdeth … in life—literally,
"putteth our soul in life"; that is, out of danger (
to be moved—(Compare
10-12. Out of severe trials, God had brought
them to safety (compare
11. affliction—literally, "pressure,"
or, as in
loins—the seat of strength (
12. men to ride over our heads—made us to pass.
through fire, &c.—figures
describing prostration and critical dangers (compare
wealthy—literally, "overflowing," or, "irrigated," and hence fertile.
13-15. These full and varied offerings
constitute the payment of vows (
15. I will offer—literally, "make to ascend," alluding to the smoke of burnt offering, which explains the use of "incense."
incense—elsewhere always denoting the fumes of aromatics.
16-20. With these he unites his public thanks,
inviting those who fear God (
17. he was extolled with my tongue—literally, "exaltation (was) under my tongue," as a place of deposit, whence it proceeded; that is, honoring God was habitual.
18. If I regard iniquity in my heart—literally, "see iniquity with pleasure."
PSALM 67
1. cause his face to shine—show us favor
(
2. thy way—of gracious dealing (
saving health—or literally, "salvation."
3-5. Thanks will be rendered for the
blessings of His wise and holy government (compare
6, 7. The blessings of a fruitful harvest are mentioned as types of greater and spiritual blessings, under which all nations shall fear and love God.
PSALM 68
1-3. Compare
before him—as in
3. the righteous—all truly pious, whether of Israel or not.
4. extol him … heavens—literally,
"cast up for Him who rideth in the deserts," or "wilderness" (compare
by his name JAH—or, "Jehovah," of
which it is a contraction (
name—or, "perfections" (
5, 6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
6. setteth the solitary in families—literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a dry land—removed from all the comforts of home.
7, 8. (Compare
thou wentest—in the pillar of fire.
thou didst march—literally, "in Thy tread," Thy majestic movement.
8. even Sinai itself—literally, "that
Sinai," as in
9, 10. a plentiful rain—a rain of gifts, as manna and quails.
10. Thy congregation—literally, "troop,"
as in
therein—that is, in the land of promise.
the poor—Thy humble people (
11. gave the word—that is, of triumph.
company—or, choir of females,
celebrating victory (
12. Kings of armies—that is, with their armies.
she that … at home—Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
14. Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.
15, 16. Mountains are often symbols of nations
(
17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies—
thousands of angels—literally,
"thousands of repetitions," or, "thousands of thousands"—that is,
of chariots. The word "angels" was perhaps introduced in our
version, from
as … Sinai, in the holy place—that is, He has appeared in Zion as once in Sinai.
18. From the scene of conquest He ascends to His throne, leading—
captivity captive—or, "many captives
captive" (
received gifts for men—accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell—or
literally, "to dwell, O Lord God" (compare
19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
21. wound the head—or, "violently
destroy" (
goeth on still in … trespasses—perseveringly impenitent.
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan—the farthest region; and—
depths of the sea—the severest
afflictions. Out of all, God will bring them. The figures of
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen—impersonally, "There have been seen."
the goings of my God—as leading the
procession; the ark, the symbol of His presence, being in front. The
various bands of music (
26. from—or literally, "of"
the fountain of Israel—that is, lineal
descendants of Jacob, are invited to unite in the doxology. Then by one
of the nearest tribes, one of the most eminent, and two of the most
remote, are represented the whole nation of Israel, passing forward
(
28, 29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
29. thy temple—literally, "over"
Jerusalem—His palace or residence
(
30. The strongest nations are represented by the strongest beasts (compare Margin).
31. Princes—or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands—or, "make to run her hands," denoting haste.
32-36. To Him who is presented as riding in
triumph through His ancient heavens and proclaiming His
presence—to Him who, in nature, and still more in the wonders of
His spiritual government, out of His holy place (
PSALM 69
1, 2. (Compare
come in unto my soul—literally, "come
even to my soul," endanger my life by drowning (
3. (Compare
mine eyes fail—in watching (
4. hate me, &c.—(Compare
then I restored … away—that is, he suffered wrongfully under the imputation of robbery.
5. This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
6. for my sake—literally, "in me," in my confusion and shame.
7-12. This plea contemplates his relation to
God as a sufferer in His cause. Reproach, domestic estrangement (
10. wept (and chastened) my soul—literally, "wept away my soul," a strongly figurative description of deep grief.
12. sit in the gate—public place (
13-15. With increasing reliance on God, he
prays for help, describing his distress in the figures of
16-18. These earnest terms are often used, and
the address to God, as indifferent or averse, is found in
19, 20. Calling God to witness his distress,
he presents its aggravation produced by the want of sympathizing
friends (compare
21. Instead of such, his enemies increase his
pain by giving him most distasteful food and drink. The Psalmist may
have thus described by figure what Christ found in reality (compare
22, 23. With unimportant verbal changes, this
language is used by Paul to describe the rejection of the Jews who
refused to receive the Saviour (
welfare—literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.
23. continually to shake—literally, "to swerve" or bend in weakness.
24, 25. An utter desolation awaits them. They
will not only be driven from their homes, but their homes—or,
literally, "palaces," indicative of wealth—shall be desolate
(compare
26. Though smitten of God (
talk to the grief—in respect to, about it, implying derision and taunts.
wounded—or, literally, "mortally wounded."
27, 28. iniquity—or, "punishment of
iniquity" (
come … righteousness—partake of its benefits.
28. book of the living—or "life," with
the next clause, a figurative mode of representing those saved, as
having their names in a register (compare
29. poor and sorrowful—the afflicted
pious, often denoted by such terms (compare
set me … high—out of danger.
30, 31. Spiritual are better than mere
material offerings (
32, 33. Others shall rejoice. "Humble" and
poor, as in
your heart, &c.—address to such
(compare
33. prisoners—peculiarly liable to be despised.
34-36. The call on the universe for praise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant-people of God. Though, as usual, the imagery is taken from terms used of Palestine, the whole tenor of the context indicates that the spiritual privileges and blessings of the Church are meant.
PSALM 70
PSALM 71
1-3. (Compare
3. given commandment—literally,
"ordained," as in
rock … fortress—(
4, 5. cruel man—corrupt and ill-natured—literally, "sour."
5. trust—place of trust.
6-9. His history from early infancy illustrated God's care, and his wonderful deliverances were at once occasions of praise and ground of confidence for the future.
my praise … of thee—literally,
"in" or "by Thee" (
10, 11. The craft and malicious taunts of his
enemies now led him to call for aid (compare the terms used,
12. (Compare
13. (Compare
14-16. The ruin of his enemies, as illustrating God's faithfulness, is his deliverance, and a reason for future confidence.
15. for I know … thereof—innumerable, as he had not time to count them.
16. in the strength—or, relying on it.
thy righteousness—or, faithful
performance of promises to the pious (
17-21. Past experience again encourages.
taught me, &c.—by providential dealings.
19. is very high—distinguished (
20. depths of the earth—debased, low condition.
21. increase, &c.—that is, the great
things done for me (
22-24. To the occasion of praise he now adds the promise to render it.
will … praise—literally, "will thank."
even thy truth—as to Thy truth or faithfulness.
PSALM 72
1. Give the king, &c.—a prayer which is equivalent to a prediction.
judgments—the acts, and (figuratively)
the principles of a right government (
righteousness—qualifications for conducting such a government.
king's son—same person as a king—a very proper title for Christ, as such in both natures.
2, &c. The effects of such a government by one thus endowed are detailed.
thy people … and thy poor—or, "meek," the pious subjects of his government.
3. As mountains and hills are not usually productive, they are here selected to show the abundance of peace, being represented as
bringing—or, literally, "bearing" it as a produce.
by righteousness—that is, by means of his eminently just and good methods of ruling.
4. That peace, including prosperity, as an
eminent characteristic of Christ's reign (
children of the needy—for the needy
(compare sons of strangers,
5. as long as … endure—literally,
"with the sun," coeval with its existence, and before, or, in
presence of the moon, while it lasts (compare
6. A beautiful figure expresses the grateful nature of His influence;
7, and, carrying out the figure, the results are described in an abundant production.
the righteous—literally, "righteousness."
flourish—literally, "sprout," or, "spring forth."
8. The foreign nations mentioned (
9-11. The extent of the conquests.
They that dwell in the wilderness—the wild, untutored tribes of deserts.
bow … dust—in profound
submission. The remotest and wealthiest nations shall acknowledge Him
(compare
12-14. They are not the conquests of arms, but
the influences of humane and peaceful principles (compare
15. In his prolonged life he will continue to receive the honorable gifts of the rich, and the prayers of his people shall be made for him, and their praises given to him.
16. The spiritual blessings, as often in Scripture, are set forth by material, the abundance of which is described by a figure, in which a "handful" (or literally, "a piece," or small portion) of corn in the most unpropitious locality, shall produce a crop, waving in the wind in its luxuriant growth, like the forests of Lebanon.
they of the city … earth—This clause denotes the rapid and abundant increase of population—
of—or, "from"
the city—Jerusalem, the center and seat of the typical kingdom.
flourish—or, glitter as new grass—that is, bloom. This increase corresponds with the increased productiveness. So, as the gospel blessings are diffused, there shall arise increasing recipients of them, out of the Church in which Christ resides as head.
17. His name—or, "glorious perfections."
as long as the sun—(Compare
men shall be blessed—(
18, 19. These words close the Psalm in terms
consistent with the style of the context, while
20. ended—literally, "finished," or
completed; the word never denotes fulfilment, except in a very late
usage, as in
PSALM 73
1. The abrupt announcement of the theme
indicates that it is the conclusion of a perplexing mental conflict,
which is then detailed (compare
Truly—or, "Surely it is so."
clean heart—(
2. The figures express his wavering faith, by
terms denoting tottering and weakness (compare
3-9. The prosperous wicked are insolently
proud (compare
8. They are corrupt—or, literally, "they
deride," they speak maliciously and arrogantly and invade even heaven
with blasphemy (
10-12. Hence God's people are confounded, turned hither (or back) and thither, perplexed with doubts of God's knowledge and care, and filled with sorrow.
12. prosper in the word—literally, "secure for ever."
13, 14. The Psalmist, partaking of these troubles, is especially disturbed in view of his own case, that with all his diligent efforts for a holy life, he is still sorely tried.
15. Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself.
generation of thy children—Thy people
(
offend—literally, "deceive, mislead."
16, 17. Still he—
thought—literally, "studied," or, "pondered this riddle"; but in vain; it remained a toil (compare Margin), till he—
17. went into the sanctuary—to enquire
(compare
18-20. their end—future (
21, 22. He confesses how—
foolish—literally, "stupid," and
ignorant—literally, "not discerning," had been his course of thought.
22. before thee—literally, "with Thee," in conduct respecting Thee.
23. Still he was with God, as a
dependent beneficiary, and so kept from falling (
24. All doubts are silenced in confidence of divine guidance and future glory.
receive me to glory—literally, "take
for (me) glory" (compare
25, 26. God is his only satisfying good.
26. strength—literally, "rock" (
portion—(
27, 28. The lot of apostates, described by a
figure of frequent use (
PSALM 74
1. cast … off—with abhorrence
(compare
sheep … pasture—(Compare
2. The terms to denote God's relation to His people increase in force: "congregation"—"purchased"—"redeemed"—"Zion," His dwelling.
3. Lift … feet—(
4. roar—with bestial fury.
congregations—literally, "worshipping assemblies."
ensigns—literally, "signs"—substituted their idolatrous objects, or tokens of authority, for those articles of the temple which denoted God's presence.
5, 6. Though some terms and clauses here are very obscure, the general sense is that the spoilers destroyed the beauties of the temple with the violence of woodmen.
was famous—literally, "was known."
6. carved work—(
thereof—that is, of the temple, in the
writer's mind, though not expressed till
7. defiled—or, "profaned," as in
8. together—at once, all alike.
synagogues—literally, "assemblies,"
for places of assembly, whether such as schools of the prophets (
9. signs—of God's presence, as altar,
ark, &c. (compare
no more any prophet—(
how long—this is to last. Jeremiah's
prophecy (
10. (Compare
how long … reproach?—us, as deserted of God.
blaspheme thy name—or, "perfections,"
as power, goodness, &c. (
11. Why cease to help us? (Compare
12. For—literally, "And," in an adversative sense.
13-15. Examples of the "salvation wrought" are cited.
divide the sea—that is, Red Sea.
brakest … waters—Pharaoh and his
host (compare
14. heads of leviathan—The word is a collective, and so used for many.
the people … wilderness—that is,
wild beasts, as conies (
15. cleave the fountain—that is, the rocks of Horeb and Kadesh; for fountains.
driedst up—Jordan, and, perhaps, Arnon
and Jabbok (
16, 17. The fixed orders of nature and bounds of earth are of God.
18. (Compare
19. multitude—literally, "beast," their
flock or company of men (
turtledove—that is, the meek and lonely Church.
congregation—literally, "the company," as above—thus the Church is represented as the spoiled and defeated remnant of an army, exposed to violence.
20. And the prevalence of injustice in heathen
lands is a reason for invoking God's regard to His promise (compare
21. oppressed—broken (
return—from seeking God.
ashamed—(
22, 23. (Compare
PSALM 75
1. God's name or perfections are set forth by His wondrous works.
2, 3. These verses express the purpose of God to administer a just government, and in a time of anarchy that He sustains the nation. Some apply the words to the Psalmist.
receive the congregation—literally,
"take a set time" (
3. pillars of it—(
4-8. Here the writer speaks in view of God's declaration, warning the wicked.
Lift … up the horn—to exalt power, here, of the wicked himself—that is, to be arrogant or self-elated.
5. speak … neck—insolently.
6. promotion—literally, "a lifting up." God is the only right judge of merit.
8. in the hand … a cup …
red—God's wrath often thus represented (compare
but the dregs—literally, "surely the dregs, they shall drain it."
9, 10. Contrasted is the lot of the pious who will praise God, and, acting under His direction, will destroy the power of the wicked, and exalt that of the righteous.
PSALM 76
1, 2. These well-known terms denote God's people and Church and His intimate and glorious relations to them.
2. Salem—(
3. brake … the arrows—literally,
"thunderbolts" (
the battle—for arms (
4. Thou—God.
mountains of prey—great victorious
nations, as Assyria (
5. slept their sleep—died (
none … found … hands—are powerless.
6. chariot and horse—for those fighting
on them (compare
7. may … sight—contend with Thee
(
8, 9. God's judgment on the wicked is His
people's deliverance (
10. Man's wrath praises God by its futility before His power.
restrain—or, "gird"; that is, Thyself, as with a sword, with which to destroy, or as an ornament to Thy praise.
11, 12. Invite homage to such a God (
PSALM 77
1. expresses the purport of the Psalm.
2. his importunacy.
my sore ran … night—literally,
"my hand was spread," or, "stretched out" (compare
ceased not—literally, "grew not numb,"
or, "feeble" (
my soul … comforted—(compare
3-9. His sad state contrasted with former joys.
was troubled—literally, "violently
agitated," or disquieted (
my spirit was overwhelmed—or,
"fainted" (
4. holdest … waking—or, "fast," that I cannot sleep. Thus he is led to express his anxious feelings in several earnest questions indicative of impatient sorrow.
10. Omitting the supplied words, we may read,
"This is my affliction—the years of," &c., "years" being
taken as parallel to affliction (compare
11, 12. He finds relief in contrasting God's former deliverances. Shall we receive good at His hands, and not evil? Both are orderings of unerring mercy and unfailing love.
13. Thy way … in the
sanctuary—God's ways of grace and providence (
14-20. Illustrations of God's power in His
special interventions for His people (
15. Jacob and Joseph—representing all.
19. waters … , footsteps—may refer to His actual leading the people through the sea, though also expressing the mysteries of providence.
PSALM 78
1. my people … my law—the language
of a religious teacher (
3-8. This history had been handed down (
5. testimony—(
8. stubborn and rebellious—(
set not their heart—on God's service
(
9-11. The privileges of the first-born which
belonged to Joseph (
12-14. A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.
Zoan—for Egypt, as its ancient capital
(
15, 16. There were two similar miracles (
great depths—and—rivers—denote abundance.
17-20. yet more—literally, "added to
sin," instead of being led to repentance (
18. in their heart—(
for their lust—literally, "soul," or, "desire."
provoking—and—tempted—illustrated by their absurd doubts,
19, 20. in the face of His admitted power.
21. fire—the effect of the "anger"
(
22. (Compare
23-29. (Compare
25. angels' food—literally, "bread of
the mighty" (compare
meat—literally, "victuals," as for a journey.
29. their … desire—what they longed for.
30, 31. not estranged … lust—or, "desire"—that is, were indulging it.
31. slew … fattest—or, "among the fattest"; some of them—
chosen—the young and strong (
33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.
36. lied … tongues—a feigned
obedience (
37. heart … not right—or, "firm"
(compare
39. a wind … again—literally, "a
breath," thin air (compare
40, 41. There were ten temptations (
41. limited—as in
turned—be for turning back, or to denote repetition of offense.
43. wrought—set or held forth.
45. The dog-fly or the mosquito.
46. caterpillar—the Hebrew name, from its voracity, and that of—
locust—from its multitude.
47, 48. The additional effects of the storm
here mentioned (compare
48. gave … cattle—literally, "shut
up" (compare
49. evil angels—or, "angels of evil"—many were perhaps employed, and other evils inflicted.
50, 51. made a way—removed obstacles, gave it full scope.
51. chief of their strength—literally,
"first-fruits," or, "first-born" (
Ham—one of whose sons gave name (Mizraim, Hebrew) to Egypt.
52-54. made his … forth—or,
brought them by periodical journeys (compare
54. border of his sanctuary—or, "holy border"—i. e., region of which—
this mountain—(Zion) was, as the seat
of civil and religious government, the representative, used for the
whole land, as afterwards for the Church (
purchased—or, "procured by His right
hand" or power (
55. by line—or, the portion thus measured.
divided them—that is, the heathen, put
for their possessions, so tents—that is, of the heathen (compare
56, 57. a deceitful bow—which turns
back, and so fails to project the arrow (
58. Idolatry resulted from sparing the heathen
(compare
59, 60. heard—perceived (
abhorred—but not utterly.
60. tent … placed—literally,
"caused to dwell," set up (
61. his strength—the ark, as symbolical
of it (
62. gave—or, "shut up."
his people—(
63. fire—either figure of the slaughter
(
given to marriage—literally, "praised"—that is, as brides.
64. (Compare
made no lamentation—either because stupefied by grief, or hindered by the enemy.
65. (Compare
66. And he smote … part—or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.
67, 68. tabernacle of Joseph—or, "home," or, "tribe," to which—
tribe of Ephraim—is parallel (compare
69. Exalted as—
high palaces—or, "mountains," and abiding as—the earth.
70-72. God's sovereignty was illustrated in this choice. The contrast is striking—humility and exaltation—and the correspondence is beautiful.
71. following … ewes,
&c.—literally, "ewes giving suck" (compare
PSALM 79
1. (Compare
2, 3. (Compare
4. (Compare
5. How long—(
be angry—(
jealousy burn—(
6, 7. (Compare
called upon—or, "by"
thy name—proclaimed Thy attributes and
professed allegiance (
8. former iniquities—literally, "iniquities of former times."
prevent us—literally, "meet us," as in
9. for … glory of thy name [and for] thy name's sake—both mean for illustrating Thy attributes, faithfulness, power, &c.
purge … sins—literally, "provide
atonement for us." Deliverance from sin and suffering, for their good
and God's glory, often distinguish the prayers of Old Testament saints
(compare
10. This ground of pleading often used (
blood … shed—(
11. prisoner—the whole captive people.
power—literally, "arm" (
12. into their bosom—The lap or folds of
the dress is used by Eastern people for receiving articles. The figure
denotes retaliation (compare
13. sheep … pasture—(Compare
PSALM 80
1, 2. Joseph—for Ephraim (
Shepherd—(Compare
leadest, &c.—(Ps 77:20).
dwellest … cherubim—(
shine forth—appear (
2. Before Ephraim, &c.—These tribes
marched next the ark (
3. Turn us—that is, from captivity.
thy face to shine—(
4. be angry—(Compare Margin.)
5. bread of tears—still an Eastern figure for affliction.
6. strife—object or cause of (
8-11. brought—or, "plucked up," as by roots, to be replanted.
a vine—(
12. hedges—(
13. The boar—may represent the ravaging Assyrian and
the wild beast—other heathen.
14, 15. visit this vine—favorably (
15. And the vineyard—or, "And protect or guard what thy right hand," &c.
the branch—literally, "over the Son of man," preceding this phrase, with "protect" or "watch."
for thyself—a tacit allusion to the plea for help; for
16. it—the "vine" or
they—the "people" are suffering from Thy displeasure.
17. thy hand … upon—that is,
strengthen (
man of … hand—may allude to
Benjamin (
18. We need quickening grace (
19. (Compare
PSALM 81
1. our strength—(
2. unites the most joyful kinds of music, vocal and instrumental.
3. the new moon—or the month.
the time appointed—(Compare
5. a testimony—The feasts, especially the passover, attested God's relation to His people.
Joseph—for Israel (
went out through—or, "over," that is, Israel in the exodus.
I heard—change of person. The writer speaks for the nation.
language—literally, "lip" (
6. God's language alludes to the burdensome slavery of the Israelites.
7. secret place—the cloud from which He
troubled the Egyptians (
proved thee—(
8. (Compare
if thou wilt hearken—He then propounds
the terms of His covenant: they should worship Him alone, who (
11, 12. They failed, and He gave them up to
their own desires and hardness of heart (
13-16. Obedience would have secured all promised blessings and the subjection of foes. In this passage, "should have," "would have," &c., are better, "should" and "would" expressing God's intention at the time, that is, when they left Egypt.
PSALM 82
1. congregation—(Compare
of the mighty—that is, of God, of His appointment.
the gods—or, "judges" (
2. accept the persons—literally, "lift
up the faces," that is, from dejection, or admit to favor and
communion, regardless of merit (
3, 4. So must good judges act (
4. poor and needy—(Compare
5. By the wilful ignorance and negligence of
judges, anarchy ensues (
out of course—(Compare Margin;
6, 7. Though God admitted their official
dignity (
7. fall like, &c.—be cut off
suddenly (
8. As rightful sovereign of earth, God is invoked personally to correct the evils of His representatives.
PSALM 83
1. God addressed as indifferent (compare
be not still—literally, "not quiet," as opposed to action.
2. thine enemies—as well as ours (
3. hidden ones—whom God specially
protects (
4. from being a nation—utter destruction
(
Israel—here used for Judah, having been the common name.
5. they have consulted—with heart, or cordially.
together—all alike.
6-8. tabernacles—for people (
they—all these united with the
children of Lot, or Ammonites and Moabites (compare
9-11. Compare the similar fate of these (
12. The language of the invaders.
houses—literally, "residences,"
enclosures, as for flocks (
of God—as the proprietors of the land
(
13. like a wheel—or, whirling of any
light thing (
14, 15. Pursue them to an utter destruction.
16. that they may seek—or as
PSALM 84
1. amiable—not lovely, but beloved.
tabernacles—(
2. longeth—most intensely (
fainteth—exhausted with desire.
courts—as tabernacles (
crieth out—literally, "sings for joy";
but here, and
heart and … flesh—as in
3. thine altars—that is, of burnt offering and incense, used for the whole tabernacle. Its structure afforded facilities for sparrows and swallows to indulge their known predilections for such places. Some understand the statement as to the birds as a comparison: "as they find homes, so do I desire thine altars," &c.
4. This view is favored by the language here,
which, as in
5. (Compare
in whose heart … the ways—that
is, who knows and loves the way to God's favor (
6. valley of Baca—or, "weeping." Through
such, by reason of their dry and barren condition, the worshippers
often had to pass to Jerusalem. As they might become wells, or
fountains, or pools, supplied by refreshing rain, so the grace of God,
by the exercises of His worship, refreshes and revives the hearts of
His people, so that for sorrows they have "rivers of delight" (
7. The figure of the pilgrim is carried out. As such daily refit their bodily strength till they reach Jerusalem, so the spiritual worshipper is daily supplied with spiritual strength by God's grace till he appears before God in heaven.
appeareth … God—the terms of the
requisition for the attendance on the feasts (compare
9. God is addressed as a shield (compare
thine anointed—David (
10. I had … doorkeeper—literally, "I choose to sit on the threshold," the meanest place.
11, 12. As a sun God enlightens (
grace—God's favor, its fruit—
glory—the honor He bestows.
uprightly—(
12. that trusteth—constantly.
PSALM 85
1. captivity—not necessarily the
Babylonian, but any great evil (
2, 3. (Compare
3. To turn from the "fierceness," implies that He was reconcilable, though
4-7. having still occasion for the anger which is deprecated.
5. draw out—or, "prolong" (
8. He is confident God will favor His penitent
people (
saints—as in
9. They are here termed "them that fear
him"; and grace produces glory (
10. God's promises of "mercy" will be verified
by His "truth" (compare
11. Earth and heaven shall abound with the blessings of this government;
12, 13. and, under this, the deserted land shall be productive, and men be "set," or guided in God's holy ways. Doubtless, in this description of God's returning favor, the writer had in view that more glorious period, when Christ shall establish His government on God's reconciled justice and abounding mercy.
PSALM 86
1, 2. poor and needy—a suffering child
of God, as in
I am holy—or, "godly," as in
4. lift up my soul—with strong desire
(
5-7. unto all … that call upon
thee—or, "worship Thee" (
8. neither … works—literally, "nothing like thy works," the "gods" have none at all.
9, 10. The pious Jews believed that God's
common relation to all would be ultimately acknowledged by all men
(
11. Teach—Show, point out.
the way—of Providence.
walk in thy truth—according to its declarations.
unite my heart—fix all my affections
(
to fear thy name—(compare
13, 14. The reason: God had delivered him from
death and the power of insolent, violent, and godless persecutors
(
15. Contrasts God with his enemies (compare
16. son … handmaid—homeborn
servant (compare
17. Show me—literally, "Make with me a token," by Thy providential care. Thus in and by his prosperity his enemies would be confounded.
PSALM 87
1. His—that is, God's
foundation—or, what He has founded,
that is, Zion (
is in the holy mountains—the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.
2. gates—for the enclosures, or city to
which they opened (
3. spoken of thee—or, "in thee," that
is, the city of God (
4. This is what is spoken by God.
to them … me—literally, "for My
knowers," they are true worshippers (
this—that is, nation
was born there—Of each it is said, "This was born," or is a native of Zion, spiritually.
5. The writer resumes—
This and that man—literally, "man and
man," or many (
the highest … her—God is her protector.
6. The same idea is set forth under the figure
of a register made by God (compare
7. As in a great procession of those thus
written up, or registered, seeking Zion (
all my springs—So each shall say, "All
my sources of spiritual joy are in Thee" (
PSALM 88
1, 2. Compare on the terms used,
3. grave—literally, "hell" (
4. go … pit—of destruction (
as a man—literally, "a stout man," whose strength is utterly gone.
5. Free … dead—Cut off from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand.
6. Similar figures for distress in
7. Compare
8. Both cut off from sympathy and made hateful
to friends (
9. Mine eye mourneth—literally,
"decays," or fails, denoting exhaustion (
I … called—(
stretched out—for help (
10. shall the dead—the remains of ghosts.
arise—literally, "rise up," that is, as dead persons.
11, 12. amplify the foregoing, the whole
purport (as
13. prevent—meet—that is, he will
diligently come before God for help (
14. On the terms (
15. from … youth up—all my life.
16, 17. the extremes of anguish and despair are depicted.
18. into darkness—Better omit
"into"—"mine acquaintances (are) darkness," the gloom of death,
&c. (
PSALM 89
1. mercies—those promised (
faithfulness—that is, in fulfilling them.
2. I have said—expressed, as well as
felt, my convictions (
3, 4. The object of this faith expressed in
God's words (
with—or literally, "to"
my chosen—as the covenant is in the form of a promise.
6, 7. This is worthy of our belief, for His
faithfulness (is praised) by the congregation of saints or holy ones;
that is, angels (compare
sons of the mighty—(compare
8-14. To illustrate His power and faithfulness
examples are cited from history. His control of the sea (the most
mighty and unstable object in nature), and of Egypt (
12. rejoice in thy name—praise Thy perfections by their very existence.
15. His government of righteousness is served
by "mercy" and "truth" as ministers (
know the joyful sound—understand and
appreciate the spiritual blessings symbolized by the feasts to which
the people were called by the trumpet (
walk … countenance—live in His
favor (
16, 17. in—or, "by"
thy righteousness—Thy faithful just rule.
glory—or, "beauty."
of their strength—They shall be adorned as well as protected.
our horn—exalt our power (
18. (Margin). Thus is introduced the promise to "our shield," "our king," David.
19-37. Then—when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
thou … to thy holy one—or godly
saint, object of favor (
laid help—literally, "given help." David was chosen and then exalted.
20. I have found—having sought and then
selected him (
21. will protect and sustain (
22-25. by restraining and conquering his enemies, and performing My gracious purpose of extending his dominion—
25. hand [and] right hand—power
(
sea, and … rivers—limits of his
empire (
26, 27. first-born—one who is chief,
most beloved or distinguished (
28-37. This relation is perpetual with David's
descendants, as a whole typical in official position of his last
greatest descendant. Hence though in personal relations any of them
might be faithless and so punished, their typical relation shall
continue. His oath confirms His promise, and the most enduring objects
of earth and heaven illustrate its perpetual force (
35. Once—one thing (
by my holiness—as a holy God.
that I will not lie—literally, "if I
lie"—part of the form of swearing (
37. It shall … moon … heaven—literally, "As the moon, and the witness in the sky is sure, that is, the moon."
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
cast off—and rejected (compare
39. An insult to the "crown," as of divine origin, was a profanation.
40-45. The ruin is depicted under several
figures—a vineyard whose broken "hedges," and "strongholds,"
whose ruins invite spoilers and invaders; a warrior, whose enemies are
aided by God, and whose sword's "edge"—literally, "rock" or
"strength" (
45. days of his youth—or, "youthful vigor," that is, of the royal line, or promised perpetual kingdom, under the figure of a man.
46. How long, &c.—(Compare
47. These expostulations are excited in view
of the identity of the prosperity of this kingdom with the welfare of
all mankind (
48. What man—literally, "strong man—shall live?" and, indeed, have not all men been made in vain, as to glorifying God?
49-51. The terms of expostulation are used in
view of the actual appearance that God had forsaken His people and
forgotten His promise, and the plea for aid is urged in view of the
reproaches of His and His people's enemies (compare
50. bear in my bosom—as feeling the
affliction of the people (
footsteps—ways (
52. Blessed, &c.—denotes returning
confidence (
Amen, and Amen—closes the third book of Psalms.
PSALM 90
1. dwelling-place—home (compare
2. brought forth [and] formed—both express the idea of production by birth.
3. to destruction—literally, "even to
dust" (
4. Even were our days now a thousand years, as
Adam's, our life would be but a moment in God's sight (
a watch—or, third part of a night
(compare
5, 6. Life is like grass, which, though
changing under the influence of the night's dew, and flourishing in the
morning, is soon cut down and withereth (
7, 8. For—A reason, this is the infliction of God's wrath.
troubled—literally, "confounded by
terror" (
9. are passed—literally, "turn," as to
depart (
spend—literally, "consume."
as a tale—literally, "a thought," or,
"a sigh" (
10. Moses' life was an exception (
it is … cut off—or, "driven," as
is said of the quails in using the same word (
11. The whole verse may be read as a question implying the negative, "No one knows what Thy anger can do, and what Thy wrath is, estimated by a true piety."
12. This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.
13. (Compare
let it repent—a strong figure, as in
14. early—promptly.
15. As have been our sorrows, so let our joys be great and long.
16. thy work—or, providential acts.
thy glory—(
17. let the beauty—or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.
PSALM 91
1. dwelleth in the secret place—(
3. snares … [and] … noisome
pestilence—literally, "plagues of mischiefs" (
4. For the first figure compare
buckler—literally, "surrounding"—that is, a kind of shield covering all over.
5. terror—or, what causes it (
by night—then aggravated.
arrow—that is, of enemies.
7, 8. The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in such safety that they only see the calamity.
9-12. This exemption from evil is the result
of trust in God, who employs angels as ministering spirits (
13. Even the fiercest, strongest, and most insidious animals may be trampled on with impunity.
14-16. God Himself speaks (compare
set his love—that of the most ardent kind.
16. show him—literally, "make him see"
(
PSALM 92
1. sing … name—celebrate Thy perfections.
2. in the morning, … every
night—diligently and constantly (
loving kindness—literally, "mercy."
faithfulness—in fulfilling promises
(
3. In such a work all proper aid must be used.
with a … sound—or, on
Higgaion (see on
4. thy work—that is, of providence
(
5. great … works—correspond to
deep or vast thoughts (
6. A brutish man knoweth not—that is,
God's works, so the Psalmist describes himself (
8. This he does in part, by contrasting their ruin with God's exaltation and eternity.
most high—as occupying the highest
place in heaven (
9, 10. A further contrast with the wicked, in the lot of the righteous, safety and triumph.
10. horn … exalt—is to increase
power (
anointed … fresh—or, "new"
oil—(
11. see … [and] … hear my
desire—or, literally, "look on" my enemies and hear of the
wicked (compare
12-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;
15. and they thus declare God's glory as their strong and righteous ruler.
PSALM 93
1. God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.
2-4. His underived power exceeds the most
sublime exhibitions of the most powerful objects in nature (
5. While His power inspires dread, His
revealed will should secure our confidence (compare
PSALM 94
1, 2. God's revenge is His judicial infliction of righteous punishment.
show thyself—(Compare Margin).
2. Lift up thyself—or, "Arise," both
figures representing God as heretofore indifferent (compare
3, 4. In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.
5, 6. thy people [and] thine
heritage—are synonymous, the people being often called God's
heritage. As justice to the weak is a sign of the best government,
their oppression is a sign of the worst (
7. Their cruelty is only exceeded by their
wicked and absurd presumption (
8. ye brutish—(Compare
9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
12, 13. On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.
14, 15. This results from His abiding love
(
16. These questions imply that none other than
God will help (
17-19. a fact fully confirmed by his past experience.
dwelt in silence—as in the grave
(
19. my thoughts—or, anxious cares.
20. throne—power, rulers.
iniquity [and] mischief—both
denote evils done to others, as
22, 23. Yet he is safe in God's care.
defence—(
rock of … refuge—(
23. bring … iniquity—(Compare
in their … wickedness—while they are engaged in evil doing.
PSALM 95
1. The terms used to express the highest kind of joy.
rock—a firm basis, giving certainty of
salvation (
2. come … presence—literally,
"approach," or, meet Him (
3. above … gods—esteemed such by
men, though really nothing (
4, 5. The terms used describe the world in its whole extent, subject to God.
6. come—or, "enter," with solemn forms, as well as hearts.
7. This relation illustrates our entire
dependence (compare
8-11. warning against neglect; and this is
sustained by citing the melancholy fate of their rebellious ancestors,
whose provoking insolence is described by quoting the language of God's
complaint (
10. err in their heart—Their wanderings in the desert were but types of their innate ignorance and perverseness.
that they should not—literally, "if
they," &c., part of the form of swearing (compare
PSALM 96
1-3. All nations are invited to unite in this most joyful praise.
new song—literally, "fresh," or new
mercies (
2. show forth—literally, "declare joyful tidings."
salvation—illustrates His glory in its wonders of love and mercy.
4, 5. For He is not a local God, but of universal agency, while idols are nothing.
6. Honour and majesty—are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.
7-9. Give—or, "ascribe" (
8. offering—of thanks.
9. beauty of holiness—(
fear … him—(
10. Let all know that the government of the
world is ordered in justice, and they shall enjoy firm and lasting
peace (compare
11-13. For which reason the universe is
invoked to unite in joy, and even inanimate nature (
PSALM 97
1, 2. This dominion is a cause of joy,
because, even though our minds are oppressed with terror before the
throne of the King of kings (
3-5. The attending illustrations of God's
awful justice on enemies (
6. heavens—or, their inhabitants (
7. Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them.
all ye gods—literally, "all ye angels"
(
8, 9. The exaltation of Zion's king is joy to the righteous and sorrow to the wicked.
daughters of Judah—(Compare
9. above all gods—(
10-12. Let gratitude for the blessings of
providence and grace incite saints (
11. sown—to spring forth abundantly for
such, who alone can and well may rejoice in the holy government of
their sovereign Lord (compare
PSALM 98
1. gotten … victory—literally, "made salvation," enabled Him to save His people.
right hand, and … arm—denote power.
holy arm—or, "arm of holiness," the
power of His united moral perfections (
2. salvation—the result of His
righteousness (
3. The union of mercy and truth
(
4-6. make a loud noise—or, "burst forth"
(
before … King—hail Him as your
sovereign; and while, with every aid to demonstrate zeal and joy,
intelligent creatures are invited to praise, as in
PSALM 99
1. sitteth … cherubim—(compare
tremble … be moved—inspired with fear by His judgments on the wicked.
2. great in Zion—where He dwells (
3. thy … name—perfections of justice, power, &c.
great and terrible name—producing
dread (
it is holy—or, "He is holy" (
4, 5. To His wise and righteous government all nations should render honor.
king's … judgment—His power is combined with justice.
he is holy—(compare
6-8. The experience of these servants of God is cited for encouragement.
among … priests, among … upon the
Lord [and] He spake … pillar—may be referred to
all three (compare
7. cloudy pillar—the medium of divine
intercourse (
PSALM 100
1, 2. With thankful praise, unite service as
the subjects of a king (
3. To the obligations of a creature and
subject is added that of a beneficiary (
4. Join joyfully in His public worship. The
terms are, of course, figurative (compare
Enter—or, "Come with solemnity" (
5. The reason: God's eternal mercy and truth
(
PSALM 101
2. He avows his sincere purpose, by God's aid,
to act uprightly (
3. set … eyes—as an example to be approved and followed.
no wicked thing—literally, "word,"
plan or purpose of Belial (
work of … aside—apostates.
not cleave to me—I will not be
implicated in it (compare
4. A froward heart—or, "perverse heart"
(
5, 6. The slanderers and haughty persons, so mischievous in society, I will disown; but—
6. Mine eyes … upon—or, I will select reliable and honest men for my servants.
7. not dwell—literally, "not sit," or tarry, or be established.
8. will early—or, "diligently."
city of the Lord—or, "holy place"
(
PSALM 102
1-3. The terms used occur in
4. (Compare
so that I forget—or, "have forgotten,"
that is, in my distress (
5. voice … groaning—effect put for cause, my agony emaciates me.
6, 7. The figures express extreme loneliness.
8. sworn against me—or literally, "by
me," wishing others as miserable as I am (
9. ashes—a figure of grief, my bread;
weeping or tears, my drink (
10. lifted … cast me down—or,
"cast me away" as stubble by a whirlwind (
11. shadow … declineth—soon to vanish in the darkness of night.
12. Contrast with man's frailty (compare
thy remembrance—that by which Thou art remembered, Thy promise.
13, 14. Hence it is here adduced.
for—or, "when."
the set time, &c.—the time promised, the indication of which is the interest felt for Zion by the people of God.
15-17. God's favor to the Church will affect her persecutors with fear.
16. When the Lord shall build—or better, "Because the Lord hath built," &c., as a reason for the effect on others; for in thus acting and hearing the humble, He is most glorious.
18. people … created—(compare
19-22. For—or, "That," as introducing the statement of God's condescension. A summary of what shall be written.
to loose … appointed—or,
"deliver" them (
21. To declare, &c.—or, that God's
name may be celebrated in the assemblies of His Church, gathered from
all nations (
23-28. The writer, speaking for the Church, finds encouragement in the midst of all his distresses. God's eternal existence is a pledge of faithfulness to His promises.
in the way—of providence.
weakened—literally, "afflicted," and
made fearful of a premature end, a figure of the apprehensions of the
Church, lest God might not perform His promise, drawn from those of a
person in view of the dangers of early death (compare
PSALM 103
1. Bless, &c.—when God is the object, praise.
my soul—myself (
all … within me—(
his holy name—(
2. forget not all—not any, none of His benefits.
3. diseases—as penal inflictions (
4. redeemeth—Cost is implied.
destruction—literally, "pit of
corruption" (
crowneth—or, "adorneth" (
tender mercies—compassions (compare
5. By God's provision, the saint retains a
youthful vigor like the eagles (
6. Literally, "righteousness and judgments," denoting various acts of God's government.
7. ways—of providence, &c., as usual
(
acts—literally, "wonders" (
8-10. God's benevolence implies no merit. He
shows it to sinners, who also are chastened for a time (
keep (anger)—in
11. great—efficient.
12. removed … from us—so as no longer to affect our relations to Him.
13. pitieth—literally, "has compassion on."
14. he—"who formed,"
knoweth our frame—literally, "our form."
we are dust—made of and tending to it
(
15, 16. So short and frail is life that a breath may destroy it.
it is gone—literally, "it is not."
know it no more—no more recognize him
(
17, 18. For similar contrast compare
18. such … covenant—limits the general terms preceding.
righteousness—as usual (
19. God's firm and universal dominion is a
pledge that He will keep His promises (
20-22. do his commandments …
word—or, literally, "so as to hearken," &c., that is,
their acts of obedience are prompt, so that they are ever ready to
hear, and know, and follow implicitly His declared will (compare
21. ye his hosts—myriads, or armies, as
corresponding to angels of great power [
22. all his works—creatures of every sort, everywhere.
PSALM 104
1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.
2. light—is a figurative representation
of the glory of the invisible God (
stretchest out the heavens—the visible
heavens or sky which cover the earth as a curtain (
3. in the waters—or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
walketh—or, "moveth" (compare
4. This is quoted by Paul (
spirits—literally, "winds."
flaming fire—(
5. The earth is firmly fixed by His power.
6-9. These verses rather describe the wonders
of the flood than the creation (
10-13. Once destructive, these waters are
subjected to the service of God's creatures. In rain and dew from His
chambers (compare
14, 15. so that men and beasts are abundantly provided with food.
for the service—literally, "for the culture," &c., by which he secures the results.
oil … shine—literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
strengtheneth … heart—gives
vigor to man (compare
16-19. God's care of even wild animals and uncultivated parts of the earth.
20-23. He provides and adapts to man's wants the appointed times and seasons.
24-26. From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of
26. leviathan—(
27-30. The entire dependence of this immense
family on God is set forth. With Him, to kill or make alive is equally
easy. To hide His face is to withdraw favor (
31-34. While God could equally glorify His
power in destruction, that He does it in preservation is of His rich
goodness and mercy, so that we may well spend our lives in grateful
praise, honoring to Him, and delightful to pious hearts (
35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.
Praise ye the Lord—The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.
PSALM 105
1. call … name—(
among the people—or, "peoples" (
deeds—or, "wonders" (
3, 4. Seeking God's favor is the only true
mode of getting true happiness, and His strength [
Glory … name—boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.
5, 6. judgments … mouth—His judicial decisions for the good and against the wicked.
6. chosen—rather qualifies "children" than "Jacob," as a plural.
7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.
8-11. The covenant was often ratified.
word—answering to "covenant" [
commanded—or, "ordained" (
to a thousand generations—perpetually.
A verbal allusion to
9. Which covenant—or, "Word" (
10, 11. Alluding to God's promise to Jacob
(
12-15. few … in number—alluding to
Jacob's words (
yea, very few—literally, "as a few,"
that is, like fewness itself (compare
strangers—sojourners in the land of
their future inheritance, as in a strange country (
13. from one nation to another—and so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected them.
14. reproved kings—Pharaoh of Egypt and
Abimelech of Gerar (
15. Touch not—referring to
mine anointed—as specially consecrated
to Me (
my prophets—in a similar sense,
compare
16. God ordered the famine. God
called for a famine—as if it were a
servant, ready to come at God's bidding. Compare the centurion's
words, as to disease being God's servant (
upon the land—namely, Canaan (
staff of bread—what supports life
(
17-21. Joseph was sent of God (
18. hurt with fetters—(
was laid in iron—literally, "his soul"
(see on
19. his word came—His prophecy (
the word of the Lord—or, "saying," or "decree of the Lord."
tried him—or, "proved him," by the
afflictions it appointed him to endure before his elevation (compare
22. To bind—Not literally bind;
but exercise over them absolute control, as the parallel in the
second clause shows; also
teach … senators wisdom—the
ground of his exaltation by Pharaoh was his wisdom (
23-25. Israel … and Jacob—that is,
Jacob himself is meant, as
sojourned—(
land of Ham—or, Egypt (
25. turned their heart—God controls
men's free acts (compare
26. Moses … chosen—both what they
were by divine choice (
27. signs—literally, "words of signs,"
or rather, as "words" in Hebrew means "things," "things of His
signs," that is, His marvellous tokens of power (
28-36. The ninth plague is made prominent as peculiarly wonderful.
they rebelled not—Moses and Aaron
promptly obeyed God (
his word—His command to let Israel go [Hengstenberg]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.
29-31. He deprived them of their favorite
"fish," and gave them instead, [
32. gave them—referring to
hail for rain—instead of fertilizing
showers, hail destructive to trees. This forms the transition to the
vegetable kingdom. The locusts in
33. their coasts—all their land (
34. caterpillars—literally, "the lickers up," devouring insects; probably the hairy-winged locust.
36. the chief—literally, "the
firstlings." The ascending climax passes from the food of man to man
himself. The language here is quoted from
37. with silver and
gold—presented them by the Egyptians, as an
acknowledgment due for their labors in their bondage (compare
one feeble person—or, "stumbler,"
unfit for the line of march. Compare "harnessed," that is, accoutred
and marshalled as an army on march (
38. (Compare
39. covering—in sense of protection
(compare
42-45. The reasons for these dealings: (1)
God's faithfulness to His covenant, "His holy promise" of Canaan, is
the fountain whence flowed so many acts of marvellous kindness to His
people (compare
remembered … and Abraham—or, "remembered His holy word (that is, covenant confirmed) with Abraham."
44. inherited the labour—that is, the
fruits of their labor; their corn and vineyards (
PSALM 106
1. Praise, &c.—(See on
2. His acts exceed our comprehension, as His
praise our powers of expression (
3. The blessing is limited to those whose
principles and acts are right. How "blessed" Israel would be now, if he
had "observed God's statutes" (
4, 5. In view of the desert of sins to be
confessed, the writer invokes God's covenant mercy to himself and the
Church, in whose welfare he rejoices. The speaker, me, I, is not
the Psalmist himself, but the people, the present generation (compare
visit—(Compare
5. see the good—participate in it (
thy chosen—namely, Israel, God's elect
(
thine inheritance—(
6. Compare
sinned … fathers—like them, and
so partaking of their guilt. The terms denote a rising gradation of
sinning (compare
with our fathers—we and they together forming one mass of corruption.
7-12. Special confession. Their rebellion at
the sea (
the sea … the Red Sea—the very
words in which Moses' song celebrated the scene of Israel's deliverance
(
8. for his name's sake—(
9. rebuked—(
as through the wilderness—(
12. believed … his words—This is
said not to praise the Israelites, but God, who constrained even so
unbelieving a people momentarily to "believe" while in immediate view
of His wonders, a faith which they immediately afterwards lost (
13-15. The faith induced by God's display of
power in their behalf was short lived, and their new rebellion and
temptation was visited by God with fresh punishment, inflicted by
leaving them to the result of their own gratified appetites, and
sending on them spiritual poverty (
They soon forgat—literally, "They
hasted, they forgat" (compare
his works—(
his counsel—They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.
14. Literally, "lusted a lust" (quoted from
15. but sent leanness—rather,
"and sent," that is, and thus, even in doing so, the
punishment was inflicted at the very time their request was granted. So
soul—the animal soul, which craves for
food (
16-18. All the congregation took part with
Dathan, Korah, &c., and their accomplices (
Aaron the saint—literally, "the holy
one," as consecrated priest; not a moral attribute, but one designating
his office as holy to the Lord. The rebellion was followed by a
double punishment: (1) of the non-Levitical rebels, the
Reubenites, Dathan and Abiram, &c. (
17. covered—"closed upon them" (
19-23. From indirect setting God at naught, they pass to direct.
made—though prohibited in
calf—called so in contempt. They would
have made an ox or bull, but their idol turned out but a calf;
an imitation of the divine symbols, the cherubim; or of the sacred bull
of Egyptian idolatry. The idolatry was more sinful in view of their
recent experience of God's power in Egypt and His wonders at Sinai
(
23. he said—namely, to Moses (
Moses his chosen—that is, to be His
servant (compare
in the breach—as a warrior covers with
his body the broken part of a wall or fortress besieged, a perilous
place (
to turn away—or, "prevent"
his wrath—(
24-27. The sin of refusing to invade Canaan,
"the pleasant land" (
despised—(
believed not his word—by which He
promised He would give them the land; but rather the word of the
faithless spies (compare
26. lifted up his hand—or, "swore," the
usual form of swearing (compare
27. To overthrow—literally, "To make
them fall"; alluding to the words (
among … nations …
lands—The "wilderness" was not more destructive to the
fathers (
28-30. sacrifices of the dead—that is,
of lifeless idols, contrasted with "the living God" (
joined themselves to Baal-peor—see
Baal-peor—that is, the possessor of
Peor, the mountain on which Chemosh, the idol of Moab, was
worshipped, and at the foot of which Israel at the time lay encamped
(
29. provoked—excited grief and
indignation (
30. stood—as Aaron "stood between the
living and the dead, and the plague was stayed" (
executed judgment—literally, "judged," including sentence and act.
31. counted … righteousness—"a just and rewardable action."
for—or, "unto," to the procuring of
righteousness, as in
32, 33. (Compare
went ill with—literally, "was bad for"
Moses—His conduct, though under great provocation, was punished by exclusion from Canaan.
34-39. They not only failed to expel the heathen, as God
commanded—(
37. unto devils—Septuagint,
"demons" (compare
38. polluted with blood—literally,
"blood," or "murder" (
40-43. Those nations first seduced and then
oppressed them (compare
44-46. If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.
45. repented—(compare
46. made … pitied—(
PSALM 107
1, 2. This call for thankful praise is the
burden or chorus (compare
2. redeemed of the Lord—(compare
say—that is, that His mercy, &c.
hand of—or, "power of enemy."
3. gathered—alluding to the dispersion of captives throughout the Babylonian empire.
from the south—literally, "the sea,"
or, Red Sea (
4-7. A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or,
city of habitation—may mean the land of Palestine.
5. fainted—was overwhelmed (
8, 9. To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered—extreme hunger, the severest privation of a journey in the desert.
10-16. Their sufferings were for their
rebellion against (
shadow of death—darkness with danger
(
16. broken—literally, "shivered" (
17-22. Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment.
are afflicted—literally, "afflict
themselves," that is, bring on disease, denoted by loathing of food,
and drawing
18. near unto—literally, "even to"
gates—or, "domains" (
20. sent his word—that is, put forth His power.
their destructions—that is, that which
threatened them. To the chorus is added the mode of giving thanks, by a
sacrifice and joyful singing (
23-32. Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.
go … sea—alluding to the elevation of the land at the coast.
24. These see … deep—illustrated
both by the storm He raises and the calm He makes with a word (
25. waves thereof—literally, "His waves"
(God's,
27. are … end—literally, "all their wisdom swallows up itself," destroys itself by vain and contradictory devices, such as despair induces.
29-32. He maketh … calm—or, "to stand to stillness," or "in quiet." Instead of acts of temple-worship, those of the synagogue are here described, where the people with the
assembly—or session of elders, convened for reading, singing, prayer, and teaching.
33-41. He turneth rivers into a wilderness, &c.—God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness and the powers of government. He punishes the wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of prosperity is changed to one of adversity. He rules rulers, setting up one and putting down another.
40. wander … wilderness—reduced to
misery (
42, 43. In this providential government, good
men will rejoice, and the cavils of the wicked will be stopped (
PSALM 108
PSALM 109
1. God of my praise—its object, thus
recognizing God as a certain helper. Be not silent (compare
2. For the mouth … opened—or, "They have opened a wicked mouth"
against me—literally, "with me," that
is, Their intercourse is lying, or, they slander me to my face (
3. (Compare
4, 5. They return evil for good (compare
I give myself unto prayer—or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
6. over him—one of his enemies prominent
in malignity (
let Satan stand—as an accuser, whose
place was the right hand of the accused (
7. The condemnation is aggravated when prayer for relief is treated as a sin.
8. The opposite blessing is long life (
office—literally, "charge,"
Septuagint, and Peter, "oversight" [
9, 10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
13. posterity—literally, "end," as in
14, 15. Let the iniquity of his fathers be
remembered, &c.—Added to the terrible overthrow following
his own sin, let there be the imputation of his parents' guilt, that it
may now come before God, for His meting out its full consequences, in
cutting off the memory of them (that is, the parents) from the earth
(
16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy … broken in
heart—that is, pious sufferer (
17-19. Let his loved sin, cursing, come upon
him in punishment (
20. Let this … reward—or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord—as His judicial act.
21, 22. do … for me—that is, kindness.
wounded—literally, "pierced" (
23. like the shadow—(Compare
tossed up and down—or, "driven" (
24, 25. Taunts and reproaches aggravate his
afflicted and feeble state (
26, 27. Let my deliverance glorify Thee
(compare
28-31. In confidence that God's blessing would
come on him, and confusion and shame on his enemies (
PSALM 110
1. The Lord said—literally, "A saying of
the Lord," (compare
my Lord—That the Jews understood this
term to denote the Messiah their traditions show, and Christ's mode of
arguing on such an assumption (
Sit … at my right hand—not only
a mark of honor (
Sit—as a king (
until I make, &c.—The dominion of
Christ over His enemies, as commissioned by God, and entrusted with all
power (
thine enemies thy footstool—an
expression taken from the custom of Eastern conquerors (compare
2. the rod of thy strength—the rod of
correction (
out of Zion—or, the Church, in which
God dwells by His Spirit, as once by a visible symbol in the tabernacle
on Zion (compare
rule thou, &c.—over enemies now conquered.
in the midst—once set upon, as by
ferocious beasts (
3. Thy people … willing—literally,
"Thy people (are) free will offerings"; for such is the proper
rendering of the word "willing," which is a plural noun, and not an
adjective (compare
in the day of thy power—Thy people
freely offer themselves (
in the beauties of holiness—either as
in
from the womb … youth—may,
according to this view, be thus explained: The word "youth" denotes a
period of life distinguished for strength and activity (compare
4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order—(
5. at thy right hand—as
strike through—smite or crush.
kings—not common men, but their
rulers, and so all under them (
6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue
the head—or (as used collectively for "many") "the heads," over many lands.
wound—literally, "smite," or "crush"
(compare
7. As a conqueror, "faint, yet pursuing"
[
PSALM 111
1. Praise ye the Lord—or,
Hallelujah (
whole heart—(
upright—a title of the true Israel
(
2. His works, that is, of providence and grace are
sought—or, carefully studied, by all desiring to know them.
3, 4. honourable and glorious—literally, "honor and majesty," which illustrate His glorious perfections.
righteousness—(
6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.
9. The deliverance He provided accorded to His
established covenant. Thus He manifested Himself in the sum of His
perfections (
10. And hence love and fear of such a God is
the chief element of true wisdom (compare
PSALM 112
1. True fear produces obedience and this happiness.
2, 3. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be inconsistent with those spiritual blessings which are better.
4. light—figurative for relief (
the upright—are like God (
5-9. Generosity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance.
6. not be moved—(compare
8. heart is established—or, firm in right principles.
see his desire—(
10. Disappointed in their malevolent wishes by the prosperity of the pious, the wicked are punished by the working of their evil passions, and come to naught.
PSALM 113
1-3. Earnestness and zeal are denoted by the emphatic repetitions.
servants of the Lord—or, all the people of God.
name of the Lord—perfections (
3. From the rising, &c.—all the world.
4-6. God's exaltation enhances His condescension;
7, 8. which condescension is illustrated as
often in raising the worthy poor and needy to honor (compare
9. On this special case, compare
the barren woman … house—literally, "the barren of the house," so that the supplied words may be omitted.
PSALM 114
1-4. of strange language—(compare
4. skipped … rams—(
5-8. The questions place the implied answers in a more striking form.
7. at the presence of—literally, "from before," as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
PSALM 115
1-3. The vindication of God's mercy and
faithfulness (
2. Where is now, &c.—"now" is "not a particle of time, but of entreaty," as in our forms of speech, "Come now," "See now," &c.
4-7. (Compare
7. speak … throat—literally, "mutter," not even utter articulate sounds.
8. every one that trusteth—they who trust, whether makers or not.
9-13. The repetitions imply earnestness.
14. Opposed to the decrease pending and during the captivity.
15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.
18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise.
PSALM 116
1, 2. A truly grateful love will be evinced by
acts of worship, which calling on God expresses (
3, 4. For similar figures for distress see
gat hold upon me—Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.
5-8. The relief which he asked is the result
not of his merit, but of God's known pity and tenderness, which is
acknowledged in assuring himself (his "soul,"
9. walk before the Lord—act, or live
under His favor and guidance (
land of the living—(
10, 11. Confidence in God opposed to distrust
of men, as not reliable (
11. in my haste—literally, "terror," or
"agitation," produced by his affliction (compare
12-14. These are modes of expressing acts of
worship (compare
13. the cup of salvation—the drink
offering which was part of the thank offering (
14. now—(compare
15, 16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people.
17-19. An ampler declaration of his purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
PSALM 117
2. is great toward us—literally, "prevailed over" or "protected us."
PSALM 118
1-4. The trine repetitions are emphatic
(compare
Let … say—Oh! that Israel may say.
now—as in
that his mercy—or, "for His mercy."
5. distress—literally, "straits," to
which "large place" corresponds, as in
6, 7. Men are helpless to hurt him, if God be
with him (
8, 9. Even the most powerful men are less to be trusted than God.
10-12. Though as numerous and irritating as
bees [
12. as the fire of thorns—suddenly.
in the name, &c.—by the power
(
13-16. The enemy is triumphantly addressed as if present.
15. rejoicing and salvation—the latter as cause of the former.
16. right hand … is exalted—His power greatly exerted.
17, 18. He would live, because confident his life would be for God's glory.
19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.
22, 23. These words are applied by Christ
(
24. This is the day—or period distinguished by God's favor of all others.
25. Save now—Hebrew,
"Hosanna" (compare
26. he that cometh … Lord—As above
intimated, this may be applied to the visible head of the Jewish Church
entering the sanctuary, as leading the procession; typically it belongs
to Him of whom the phrase became an epithet (
27-29. showed us light—or favor (
PSALM 119
ALEPH. (
1. undefiled—literally, "complete,"
perfect, or sincere (compare
in—or, "of"
the way—course of life.
walk—act
in the law—according to it (compare
law—from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.
2. testimonies—The word of God is so called, because in it He testifies for truth and against sin.
seek him—that is, a knowledge of Him, with desire for conformity to His will.
3. his ways—the course He reveals as right.
4-6. precepts—are those directions which relate to special conduct, from a word meaning "to inspect."
statutes—or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.
commandments—or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.
have respect unto—or regard carefully as to their whole purport.
7. judgments—rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.
8. Recognizes the need of divine grace.
BETH. (
9. The whole verse may be read as a question; for,
by taking heed—is better, "for" taking
heed, that is, so as to do it. The answer is implied, and inferable
from
10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.
GIMEL. (
17-20. Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
21-24. God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.
DALETH. (
25-27. Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
28-32. In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency.
enlarge—or, "expand"
my heart—with gracious affections.
HE. (
33-38. To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
the way of thy statutes—that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.
37. Turn away mine eyes—literally, "Make my eyes to pass, not noticing evil."
vanity—literally, "falsehood;" all
other objects of trust than God; idols, human power, &c. (
quicken … in thy way—make me
with living energy to pursue the way marked out by Thee.
Revive me from the death of spiritual helplessness (
38. who is devoted to thy fear—or
better, "which (that is, Thy word) is for Thy fear," for producing it.
"Which is to those who fear Thee." God's word of promise belongs
peculiarly to such (compare
39, 40. Our hope of freedom from the reproach of inconsistency is in God's power, quickening us to live according to His Word, which He leads us to love.
for thy judgments are good—The time
must therefore be at hand when Thy justice will turn the "reproach"
from Thy Church upon the world (
VAU. (
41-44. The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
42. The possession of God's gift of
"salvation" (
45-48. To freedom from reproach, when imbued
with God's truth, there is added "great boldness in the faith" [
48. My hands … lift up unto …
commandments—that is, I will prayerfully (
ZAIN. (
49-51. Resting on the promises consoles under affliction and the tauntings of the insolent.
upon which—rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [Hengstenberg].
50. for—rather, "This is my comfort … that," &c. [Maurer].
hath quickened—What the Word has already done is to faith a pledge of what it shall yet do.
52-56. The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's
judgments of old—that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.
53. Horror—rather, "vehement wrath" [Hengstenberg].
54. songs—As the exile sings songs of
his home (
house of my pilgrimage—present life
(
56. Rather, "This is peculiarly mine (literally, to me), that I keep Thy precepts" [Hengstenberg and Maurer].
CHETH. (
57-60. Sincere desires for God's favor,
penitence, and activity in a new obedience, truly evince the sincerity
of those who profess to find God a portion (
58. favour—Hebrew, "face" (
59. So the prodigal son, when reduced to
straits of misery (
61, 62. This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law.
have robbed me—better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, "snares."
62. At midnight—Hengstenberg supposes a reference to the time when
the Lord went forth to slay the Egyptian first-born (
63. The communion of the saints. Delight in
their company is an evidence of belonging to them (
64. While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.
TETH. (
65-67. The reliance on promises (
66. Teach me good judgment and
knowledge—namely, in Thy word (so as to fathom its deep
spirituality); for the corresponding expression (
67. Referred by Hengstenberg to the chastening effect produced on
the Jews' minds by the captivity (
68. Compare as to the Lord Jesus (
69, 70. The crafty malice of the wicked, in
slandering him, so far from turning him away, but binds him closer to
God's Word, which they are too stupid in sin to appreciate. Hengstenberg refers the "lie" to such slanders
against the Jews during the captivity, as that in
70. fat as grease—spiritually insensible
(
71, 72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.
JOD. (
73. As God made, so He can best control, us.
So as to Israel, he owed to God his whole internal and external
existence (
74. So when He has led us to rely on His
truth, He will "make us to the praise of His grace" by others. "Those
who fear Thee will be glad at my prosperity, as they consider my cause
their cause" (
75-78. in faithfulness—that is, without
in the least violating Thy faithfulness; because my sins deserved and
needed fatherly chastisement. Enduring chastisement with a filial
temper (
77. Let thy tender mercies come unto me—As I am not able to come unto them. But the wicked will be confounded.
78. but I … meditate in thy
precepts—and so shall not be "ashamed," that is, put to shame
(
79, 80. Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of Job did on his restoration, having been previously led through his afflictions to doubt the reality of his religion.
80. Let my … be sound—that is, perfect, sincere.
ashamed—disappointed in my hope of salvation.
CAPH. (
81-83. In sorrow the pious heart yearns for
the comforts of God's promises (
82. Mine eyes fail for thy word—that is, with yearning desire for Thy word. When the eyes fail, yet faith must not.
83. bottle in the smoke—as a skin bottle dried and shriveled up in smoke, so is he withered by sorrow. Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put in them [Maurer].
84-87. The shortness of my life requires that the relief afforded to me from mine enemies should be speedy.
85. pits—plots for my destruction.
which—rather, "who," that is, "the proud"; "pits" is not the antecedent.
87. consumed me upon earth—Hengstenberg translates, "in the land"; understanding "me" of the nation Israel, of which but a small remnant was left. But English Version is simpler; either, "They have consumed me so as to leave almost nothing of me on earth"; or, "They have almost destroyed and prostrated me on the earth" [Maurer].
I forsook not—Whatever else I am
forsaken of, I forsake not Thy precepts, and so am not mistaken of Thee
(
LAMED. (
89-91. In all changes God's Word remains firm
(
is settled in—that is, stands as firmly as the heaven in which it dwells, and whence it emanated.
90. thou hast established the earth, and it
abideth—(
91. They—the heaven (
92-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning and waiting to destroy them.
my delights—plural, not merely delight, but equal to all other delights.
93. The bounds of created perfection may be
defined, but those of God's law in its nature, application, and
influence, are infinite. There is no human thing so perfect but that
something is wanting to it; its limits are narrow, whereas God's law is
of infinite breadth, reaching to all cases, perfectly meeting what each
requires, and to all times (
MEM. (
97. This characteristic love for God's law
(compare
98-100. of knowledge, both of the matter of all useful, moral truth, and an experience of its application.
wiser than mine enemies—with all their
carnal cunning (
they are ever with me—The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.
99. understanding—is practical skill
(
100. more than the ancients—Antiquity is
no help against stupidity, where it does not accord with God's word
[Luther] (
101-104. Avoidance of sinful courses is both
the effect and means of increasing in divine knowledge (compare
NUN. (
105. Not only does the Word of God inform us
of His will, but, as a light on a path in darkness, it shows us how to
follow the right and avoid the wrong way. The lamp of the Word is not
the sun. He would blind our eyes in our present fallen state; but we
may bless God for the light shining as in a dark place, to guide us
until the Sun of Righteousness shall come, and we shall be made capable
of seeing Him (
106-108. Such was the national covenant at Sinai and in the fields of Moab.
108. freewill offerings—the spontaneous
expressions of his gratitude, as contrasted with the appointed
"offerings" of the temple (
109, 110. In the midst of deadly perils (the
phrase is drawn from the fact that what we carry in our hands may
easily slip from them,
111, 112. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore.
SAMECH. (
113. vain thoughts—better, "unstable
persons," literally, "divided men," those of a divided, doubting
mind (
114. hiding-place—(Compare
shield—(
hope in thy word—confidently rest on its teachings and promises.
115-117. Hence he fears not wicked men, nor dreads disappointment, sustained by God in making His law the rule of life.
Depart from me—Ye can do nothing with
me; for, &c. (
118-120. But the disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe.
their deceit is falsehood—that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.
120. The "judgments" are those on the wicked
(
AIN. (
121-126. On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
122. Be surety—Stand for me against my
oppressors (
127, 128. Therefore—that is, In view of these benefits, or, Because of the glory of Thy law, so much praised in the previous parts of the Psalm.
I love … [and] Therefore
(repeated)—All its precepts, on all subjects, are estimable for
their purity, and lead one imbued with their spirit to hate all evil
(
PE. (
129. wonderful—literally, "wonders," that is, of moral excellence.
130. The entrance—literally, "opening";
God's words, as an open door, let in light, or knowledge. Rather, as
Hengstenberg explains it, "The
opening up," or, "explanation of thy word." To the natural
man the doors of God's Word are shut.
unto the simple—those needing or
desiring it (compare
131-135. An ardent desire (compare
I opened my mouth, and panted—as a
traveller in a hot desert pants for the cooling breeze (
132. Look … upon me—opposed to
hiding or averting the face (compare
as thou usest to do—or, "as it is right in regard to those who love Thy name." Such have a right to the manifestations of God's grace, resting on the nature of God as faithful to His promise to such, not on their own merits.
133. Order my steps—Make firm, so
that there be no halting (
any iniquity—
136. Zealous himself to keep God's law, he is
deeply afflicted when others violate it (compare
because, &c.—(Compare
TZADDI. (
137-139. God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
139. (
140. very pure—literally, "refined," shown pure by trial.
141. The pious, however despised of men, are distinguished in God's sight by a regard for His law.
142-144. The principles of God's government
are permanent and reliable, and in the deepest distress His people find
them a theme of delightful meditation and a source of reviving power
(
law is the truth—It therefore cannot deceive as to its promises.
everlasting—(
KOPH. (
145-149. An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
147. prevented—literally, "came before,"
anticipated not only the dawn, but even the usual periods of
the night; when the night watches, which might be expected to
find me asleep, come, they find me awake (
149. quicken me—revive my heart
according to those principles of justice, founded on Thine own nature,
and revealed in Thy law, which specially set forth Thy mercy to the
humble as well as justice to the wicked (compare
150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.
RESH. (
153-155. Though the remembering of God's law
is not meritorious, yet it evinces a filial temper and provides the
pious with promises to plead, while the wicked in neglecting His law,
reject God and despise His promises (compare
154. Plead, &c.—Hengstenberg translates, "Fight my fight." (See
156. (See on
157. (Compare
158. (Compare
transgressors—or, literally,
"traitors," who are faithless to a righteous sovereign and side with
His enemies (compare
159. (Compare
quicken me, O Lord, according to thy
lovingkindness—(
160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence.
from the beginning—that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." Hengstenberg translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [Luther].
SCHIN. (
161-165. (Compare
awe—reverential, not slavish fear,
which could not coexist with love (
162. (Compare
163. lying—that is, as in
165. nothing shall offend them—or, "cause them to offend" (compare Margin).
166-168. As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.
168. all my ways are before thee—I wish
to order my ways as before Thee, rather than in reference to man (
TAU. (
169, 170. The prayer for understanding
of the truth precedes that for deliverance. The fulfilment of
the first is the basis of the fulfilment of the second (
171, 172. shall utter—or, "pour
out praise" (compare
172. My tongue shall speak of thy word—literally, "answer Thy Word," that is, with praise, respond to Thy word. Every expression in which we praise God and His Word is a response, or acknowledgment, corresponding to the perfections of Him whom we praise.
173, 174. (Compare
I have chosen—in preference to all other objects of delight.
175. Save me that I may praise Thee.
thy judgments—as in
176. Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught.
lost—therefore utterly helpless as to
recovering itself (
PSALM 120
2, 3. Slander and deceit charged on his foes implies his innocence.
tongue—as in
4. Sharp arrows of the mighty—destructive inflictions.
coals of juniper—which retain heat
long. This verse may be read as a description of the wicked, but better
as their punishment, in reply to the question of
5. A residence in these remote lands pictures his miserable condition.
6, 7. While those who surrounded him were maliciously hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised joys of God's worship.
PSALM 121
1. I will lift up mine eyes—expresses
desire (compare
2. by avowing God to be the helper, of whose
ability His creative power is a pledge (
3, 4. His sleepless vigilance is added.
to be moved—(Compare
5. upon thy right hand—a protector's
place (
6-8. God keeps His people at all times and in all perils.
nor the moon by night—poetically
represents the dangers of the night, over which the moon presides
(
8. thy going out, &c.—all thy ways
(
evermore—includes a future state.
PSALM 122
1, 2. Our feet shall stand—literally, "are standing."
2. gates—(Compare
3-5. compact together—all parts united, as in David's time.
4. testimony—If "unto" is supplied, this
may denote the ark (
5. there are set thrones—or, "do sit,
thrones," used for the occupants, David's sons (
6, 7. Let peace—including prosperity, everywhere prevail.
8, 9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel.
now—as in
9. Let me say—house of … God—in wider sense, the Church, whose welfare would be promoted by the good of Jerusalem.
PSALM 123
1. (Compare
thou that dwellest—literally, "sittest
as enthroned" (compare
2. Deference, submission, and trust, are all
expressed by the figure. In the East, servants in attending on their
masters are almost wholly directed by signs, which require the
closest observance of the hands of the latter. The servants of God
should look (1) to His directing hand, to appoint them their work; (2)
to His supplying hand (
3. contempt—was that of the heathen,
and, perhaps, Samaritans (
4. of those that are at ease—self-complacently, disregarding God's law, and despising His people.
PSALM 124
1, 2. on our side—for us (
now—or, "oh! let Israel"
2. rose … against, &c.—(Ps 3:1; 56:11).
3. Then—that is, the time of our danger.
quick—literally, "living" (
4, 5. (Compare
5. The epithet proud added to waters denotes insolent enemies.
6, 7. The figure is changed to that of a
rapacious wild beast (
8. (Compare
name—in the usual sense (
PSALM 125
1, 2. Mount Zion—as an emblem of
permanence, and locality of Jerusalem as one of security, represent the
firm and protected condition of God's people (compare
They that trust—are "His people,"
(
3. Though God may leave them for a time under
the "rod," or power (
the lot—the possession, literally, "Canaan," spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. Sin's dominion shall not permanently come between the believer and his inheritance.
4. (Compare
5. Those who turn aside (under temptation)
permanently show that they are hypocrites, and their lot or portion
shall be with the wicked (
crooked ways—(Compare
their—is emphatic; the "crooked ways"
proceed from their own hearts. The true Israel is here
distinguished from the false. Scripture everywhere opposes the Jewish
delusion that mere outward descent would save (
PSALM 126
1-3. When the Lord, &c.—The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.
turned again the captivity—that is,
restored from it (
4. All did not return at once; hence the prayer for repeated favors.
as the streams in the south—or, the
torrents in the desert south of Judea, dependent on rain (
5, 6. As in husbandry the sower may cast his
seed in a dry and parched soil with desponding fears, so those shall
reap abundant fruit who toil in tears with the prayer of faith.
(Compare the history,
6. He that goeth forth—literally,
better, "He goes—he comes, he comes," &c. The repetition
implies there is no end of weeping here, as there shall be no end of
joy hereafter (
precious seed—rather, seed to be drawn
from the seed box for sowing; literally, "seed-draught." Compare on
this Psalm,
PSALM 127
1, 2. suggest the view of the theme given.
2. so he giveth his beloved sleep—that
is, His providential care gives sleep which no efforts of ours can
otherwise procure, and this is a reason for trust as to other things
(compare
3-5. Posterity is often represented as a
blessing from God (
5. adversaries in the gate—or place of
public business (compare
PSALM 128
1. (Compare
2. For thou shalt eat—that is, It is a blessing to live on the fruits of one's own industry.
3. by the sides—or, "within" (
olive plants—are peculiarly luxuriant
(
5. In temporal blessings the pious do not forget the richer blessings of God's grace, which they shall ever enjoy.
6. Long life crowns all other temporal favors.
As
PSALM 129
1, 2. may Israel now say—or, "oh! let
Israel say" (
2. prevailed—literally, "been able,"
that is, to accomplish their purpose against me (
3, 4. The ploughing is a figure of scourging, which most severe physical infliction aptly represents all kinds.
4. the cords—that is, which fasten the plough to the ox; and cutting denotes God's arresting the persecution;
5, 6. The ill-rooted roof grass, which withers
before it grows up and procures for those gathering it no harvest
blessing (
PSALM 130
1, 2. depths—for great distress (
3. shouldest mark—or, "take strict
account" (
who shall stand—(
4. Pardon produces filial fear and love.
Judgment without the hope of pardon creates fear and dislike. The sense
of forgiveness, so far from producing licentiousness, produces holiness
(
5, 6. wait for the Lord—in expectation
(
watch for, &c.—in earnestness and anxiety.
7, 8. Let Israel, &c.—that is, All are invited to seek and share divine forgiveness.
from all his iniquities—or,
"punishments of them" (
PSALM 131
1. eyes lofty—a sign of pride (
exercise myself—literally, "walk in," or "meddle with."
2. Surely, &c.—The form is that of
an oath or strongest assertion. Submission is denoted by the figure of
a weaned child. As the child weaned by his mother from the breast, so I
still the motions of pride in me (
soul—may be taken for desire, which gives a more definite sense, though one included in the idea conveyed by the usual meaning, myself.
PSALM 132
1-5. This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom.
remember David—literally, "remember for David," that is, all his troubles and anxieties on the matter.
5. habitation—literally, "dwellings," generally used to denote the sanctuary.
6. These may be the "words of David" and his pious friends, who,
at Ephratah—or Beth-lehem (
in the fields of the wood—or,
Jair, or Kirjath-jearim ("City of woods") (
7. The purpose of engaging in God's worship is avowed.
8, 9. The solemn entry of the ark, symbolical
of God's presence and power, with the attending priests, into the
sanctuary, is proclaimed in the words used by Solomon (
10-12. For thy servant David's sake—that is, On account of the promise made to him.
turn … anointed—Repulse not him
who, as David's descendant, pleads the promise to perpetuate his royal
line. After reciting the promise, substantially from
13. is made on the ground of God's choice of
Zion (here used for Jerusalem) as His dwelling, inasmuch as the
prosperity of the kingdom was connected with that of the Church (
14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.
17. make the horn … to bud—enlarge his power.
a lamp—the figure of prosperity (
PSALM 133
1, 2. As the fragrant oil is refreshing, so
this affords delight. The holy anointing oil for the high priest was
olive oil mixed with four of the best spices (
3. there—that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion.
commanded the blessing—(Compare
PSALM 134
stand in the house of the Lord—at the
time of the evening sacrifice, to unite in praising God in their name
and that of the people, using appropriate gestures, to which the
priests reply, pronouncing the Mosaic blessing which they alone could
pronounce. A fit epilogue to the whole pilgrim-book,
by night—the evening service
(
2. Lift up your hands—(Compare
3. After the manner directed (
out of Zion—the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees.
PSALM 135
1-3. In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.
4-7. God's choice of Israel is the first reason assigned for rendering praise; the next, His manifested greatness in creation and providence.
6. heaven, and … seas, and all … ends of the earth—denote universality.
8, 9. The last plague [
10-12. The conquest of Canaan was by God's power, not that of the people.
13. heritage—or, "possession."
name … memorial—Each denote that by which God is made known.
14. will judge—do justice (
repent himself—change His dealings
(
15-18. (Compare
18. are like unto them—or, "shall be
like," &c. Idolaters become spiritually stupid and perish with
their idols (
19-21. (Compare
21. out of Zion—(Compare
PSALM 136
1-3. The divine titles denote supremacy.
4. alone—excluding all help.
5, 6. by wisdom—or, "in wisdom" (
made—literally, "maker of."
above the waters—or, "higher than the
waters" (
12. Compare similar expressions (
15. overthrew—literally, "shook off," as
in
23. remembered us—or, "for us" (
our low estate—that is, captivity.
24. And hath redeemed us—or, literally, "snatched us"—alluding to the sudden deliverance effected by the overthrow of Babylon.
25. To the special favors to His people is
added the record of God's goodness to all His creatures (compare
26. God of heaven—occurs but once (
PSALM 137
1. rivers of Babylon—the name of the city used for the whole country.
remembered Zion—or, Jerusalem, as in
2. upon the willows—which may have grown there then, if not now; as the palm, which was once common, is now rare in Palestine.
3, 4. Whether the request was in curiosity or
derision, the answer intimates that a compliance was incongruous with
their mournful feelings (
5, 6. For joyful songs would imply forgetfulness of their desolated homes and fallen Church. The solemn imprecations on the hand and tongue, if thus forgetful, relate to the cunning or skill in playing, and the power of singing.
7-9. Remember … the children of
Edom—(Compare
the day of Jerusalem—its downfall
(
8. daughter of Babylon—the people (
PSALM 138
1. I will praise thee with my whole
heart—(Compare
before the gods—whether angels
(
2. (Compare
thy word above all thy name—that is,
God's promise (
3-5. That promise, as an answer to his prayers
in distress, revived and strengthened his faith; and, as the basis of
other revelations of the Messiah, it will be the occasion of praise by
all who hear and receive it (
5. for great is the glory—or, "when the glory shall be great," in God's fulfilling His purposes of redemption.
6, 7. On this general principle of God's
government (
knoweth afar off—their ways and
deserts (
8. God will fulfil His promise.
PSALM 139
PSALM 140
1. evil man—Which of David's enemies is meant is not important.
2-5. This character of the wicked, and the
devices planned against the pious, correspond to
3. sharpened … like a serpent—not like a serpent does, but they are thus like a serpent in cunning and venom.
5. snare [and] net—for
threatening dangers (compare
6. (Compare
7. day of battle—literally, "of armor," that is, when using it.
8. (Compare
lest they exalt themselves—or, they will be exalted if permitted to prosper.
9. Contrasts his head covered by God (
10. (Compare
cast into the fire; into deep pits—figures for utter destruction.
11. an evil speaker—or, "slanderer" will
not be tolerated (
12. (Compare
13. After all changes, the righteous shall have cause for praise. Such
shall dwell—shall sit securely, under
God's protection (
PSALM 141
PSALM 142
1. with my voice—audibly, because earnestly.
2. (Compare
I poured out my complaint—or, "a sad musing."
3. thou knewest … path—The appeal
is indicative of conscious innocence; knowest it to be right, and that
my affliction is owing to the snares of enemies, and is not deserved
(compare
4. Utter desolation is meant.
right hand—the place of a protector
(
cared for—literally, "sought after," to do good.
5. (Compare
6. (Compare
7. (Compare
that I may praise—literally, "for
praising," or, "that Thy name may be praised," that is, by the
righteous, who shall surround me with sympathizing joy (
PSALM 143
1. in thy faithfulness … and … righteousness—or, God's regard to the claims which He has permitted His people to make in His covenant.
2. enter … judgment—deal not in strict justice.
shall no … justified—or, "is no
man justified," or "innocent" (
3, 4. The exciting reason for his prayer—his afflictions—led to confession as just made: he now makes the complaint.
as those that have been long
dead—deprived of life's comforts (compare
5, 6. The distress is aggravated by the
contrast of former comfort (
a thirsty land—which needs rain, as
did his spirit God's gracious visits (
7. spirit faileth—is exhausted.
8. (Compare
the way … walk—that is, the way
of safety and righteousness (
9. (Compare
10. (Compare
land of uprightness—literally, "an
even land" (
11. (Compare
12. God's mercy to His people is often wrath
to His and their enemies (compare
thy servant—as chosen to be such, entitled to divine regard.
PSALM 144
PSALM 145
1, 2. (Compare
bless thy name—celebrate Thy
perfections (
3. (Compare
greatness—as displayed in His works.
4. shall declare—literally, "they shall declare," that is, all generations.
5. I will speak—or, "muse" (
thy wondrous works—or, "words of thy
wonders," that is, which described them (
6. terrible acts—which produce dread or fear.
7. memory—(
righteousness—as in
8, 9. (Compare
over all, &c.—rests on all His works.
10. bless—as in
11, 12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.
13. (Compare
14. (Compare
15, 16. eyes of … thee—or, look
with expecting faith (
17. holy … works—literally,
"merciful" or "kind, goodness" (
righteous—in a similar relation of
meaning to "righteousness" (
18, 19. (Compare
20. Those who fear Him (
21. (Compare
all flesh—(
PSALM 146
PSALM 147
1. (Compare
2. (Compare
3. Though applicable to the captive Israelites, this is a general and precious truth.
wounds—(Compare Margin).
4, 5. God's power in nature (
telleth … stars—what no man can
do (
6. That power is put forth for the good of the
meek and suffering pious, and confusion of the wicked (
7-9. His providence supplies bountifully the wild animals in their mountain homes.
Sing … Lord—literally, "Answer the Lord," that is, in grateful praise to His goodness, thus declared in His acts.
10, 11. The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favor any; but those who fear and, of course, trust Him, will obtain His approbation and aid.
13. strengthened … gates—or, means of defense against invaders,
14. maketh … borders—or,
territories (
filleth thee, &c.—(Compare Margin).
15-18. God's Word, as a swift messenger,
executes His purpose, for with Him to command is to perform (
17. morsels—used as to food (
19, 20. This mighty ruler and benefactor of
heaven and earth is such especially to His chosen people, to whom alone
(
PSALM 148
1. heavens [and] heights—are synonymous.
2. hosts—(compare
4. heavens of heavens—the very highest.
waters—clouds, resting above the
visible heavens (compare
5. praise the name—as representing His perfections.
he commanded—"He" is emphatic, ascribing creation to God alone.
6. The perpetuity of the frame of nature is, of course, subject to Him who formed it.
a decree … pass—His ordinances
respecting them shall not change (
7-10. The call on the earth, as opposed to
heaven, includes seas or depths, whose inhabitants the
dragon, as one of the largest (on leviathan, see on
8. fulfilling his word—or, law, may be understood of each. Next the most distinguished productions of the vegetable world.
9. fruitful trees—or, "trees of fruit," as opposed to forest trees. Wild and domestic, large and small animals are comprehended.
11, 12. Next all rational beings, from the highest in rank to little children.
princes—or, military leaders.
13. Let them—all mentioned.
excellent—or, exalted (
his glory—majesty (
above the earth and heaven—Their united splendors fail to match His.
14. exalteth the horn—established power
(
praise of—or literally, "for"
his saints—that is, occasions for them to praise Him. They are further described as "His people," and "near unto Him," sustaining by covenanted care a peculiarly intimate relation.
PSALM 149
1. (Compare
2. God had signalized His relation as a sovereign, in restoring them to their land.
3. in the dance—(
sing praises—or, sing and play.
4. taketh pleasure—literally, "accepts,"
alluding to acceptance of propitiatory offerings (compare
beautify, &c.—adorn the humble with faith, hope, joy, and peace.
5. in glory—the honorable condition to which they are raised.
upon their beds—once a place of
mourning (
6. high praises—or, "deeds." They shall
go forth as religious warriors, as once religious laborers (
7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the Gospel.
9. the judgment written—either in God's
decrees, or perhaps as in
this honour—that is, to be thus employed, will be an honorable service, to be assigned
his saints—or, godly ones (
PSALM 150
1. in his sanctuary—on earth.
firmament of his power—which illustrates His power.
2. mighty acts—(
excellent greatness—or, abundance of greatness.
3, 4. trumpet—used to call religious assemblies;
4. organs—or pipe, a wind instrument, and the others were used in worship.
5. cymbals—suited to loud praise (
6. Living voices shall take up the failing sounds of dead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honor, and Power, unto the Lord our God;" "Alleluia! for the Lord God omnipotent reigneth." Amen!
THE
BOOK OF PROVERBS.
Commentary by A. R. Faussett
INTRODUCTION
I. The Nature and Use of
Proverbs.—A proverb is a pithy sentence, concisely
expressing some well-established truth susceptible of various
illustrations and applications. The word is of Latin derivation,
literally meaning for a word, speech, or discourse; that is, one
expression for many. The Hebrew word for "proverb"
(mashal) means a "comparison." Many suppose it was used, because
the form or matter of the proverb, or both, involved the idea of
comparison. Most of the proverbs are in couplets or triplets, or
some modifications of them, the members of which correspond in
structure and length, as if arranged to be compared one with another.
They illustrate the varieties of parallelism, a distinguishing feature
of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly
involve the idea of comparison in the sentiments expressed (compare
Though the Hebrews used the same term for
proverb and parable, the Greek employs two, though the sacred
writers have not always appeared to recognize a distinction. The term
for proverb is, paroimia, which the Greek translators
employ for the title of this book, evidently with special reference to
the later definition of a proverb, as a trite, sententious form of
speech, which appears to be the best meaning of the term. John uses the
same term to designate our Saviour's instructions, in view of their
characteristic obscurity (compare
In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.
II. Inspiration and Authorship.—With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.
As, however, the Psalms are ascribed to David,
because he was the leading author, so the ascription of this book to
Solomon is entirely consistent with the titles of the thirtieth and
thirty-first chapters, which assign those chapters to Agur and Lemuel
respectively. Of these persons we know nothing. This is not the place
for discussing the various speculations respecting them. By a slight
change of reading some propose to translate
It is probable that out of the "three thousand
proverbs" (
III. Divisions of the Book.—Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
1. The first contains nine chapters, in which are
discussed and enforced by illustration, admonition, and encouragement
the principles and blessings of wisdom, and the pernicious schemes and
practices of sinful persons. These chapters are introductory. With few
specimens of the proper proverb, they are distinguished by its
conciseness and terseness. The sentences follow very strictly the form
of parallelism, and generally of the synonymous species, only forty of
the synthetic and four (
2. The antithetic and synthetic parallelism to the
exclusion of the synonymous distinguish
3.
4.
5.
6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.
CHAPTER 1
1-4. (See Introduction, Part I).
2. To know … instruction—literally, "for knowing," that is, such is the design of these writings.
wisdom—or the use of the best means for the best ends, is generally employed in this book for true piety.
instruction—discipline, by which men are trained.
to perceive—literally, "for perceiving," the design (as above)
understanding—that is, words which enable one to discern good and evil.
3. To receive … of wisdom—For
receiving that discipline which discretion imparts. The
Hebrew for "wisdom" differs from that of
justice … equity—all the attributes of one upright in all his relations to God and man.
4. simple—one easily led to good or evil; so the parallel.
young man—one inexperienced.
subtilty—or prudence (
discretion—literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.
5, 6. Such writings the wise, who pursue right ends by right means, will value.
learning—not the act, but matter of it.
wise counsels—or the art and principles of governing.
6. To understand—so as to … such will be the result.
interpretation—(Compare Margin).
words of the wise—(Compare
dark sayings—(Compare
7. The fear of the Lord—the principle of
true piety (compare
beginning—first part, foundation.
fools—the stupid and indifferent to God's character and government; hence the wicked.
8. My son—This paternal form denotes a
tender regard for the reader. Filial sentiments rank next to piety
towards God, and ensure most distinguished rewards (compare
9. On the figures of
10-19. A solemn warning against temptation.
entice—literally, "open the way."
consent … not—Sin is in consenting or yielding to temptation, not in being tempted.
11-14. Murder and robbery are given as specific illustrations.
lay wait … lurk privily—express an effort and hope for successful concealment.
swallow … grave—utterly destroy
the victim and traces of the crime (
15, 16. The society of the wicked (way or
path) is dangerous. Avoid the beginnings of sin (
17-19. Men warned ought to escape danger as
birds instinctively avoid visibly spread nets. But stupid sinners rush
to their own ruin (
20-33. Some interpreters regard this address
as the language of the Son of God under the name of Wisdom (compare
Wisdom—literally, "Wisdoms," the
plural used either because of the unusual sense, or as indicative of
the great excellency of wisdom (compare
streets—or most public places, not secretly.
21. The publicity further indicated by terms designating places of most common resort.
22. simple ones—(Compare
simplicity—implying ignorance.
scorners—(
fools—Though a different word is used
from that of
23. reproof—implying conviction
deserving it (compare
pour out—abundantly impart.
my spirit—whether of wisdom personified, or of Christ, a divine agent.
24. stretched … hand—Earnestness,
especially in beseeching, is denoted by the figure (compare
25. set at naught—rejected as of no value.
would none of—literally, "were not willing or inclined to it."
26, 27. In their extreme distress He will not only refuse help, but aggravate it by derision.
27. fear—the object of it.
desolation—literally, "a tumultuous noise," denoting their utter confusion.
destruction—or calamity (
distress—(
anguish—a state of inextricable oppression, the deepest despair.
28. Now no prayers or most diligent seeking
will avail (
29, 30. The sinner's infatuated rejection brings his ruin.
31. fruit … way—result of conduct
(
be filled—even to repletion (
32. turning away—that is, from the call
of
simple—as in
prosperity—quiet, implying indifference.
33. dwell safely—literally, "in
confidence" (
be quiet—or at ease, in real prosperity.
from fear—without fear.
CHAPTER 2
1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
hide … with thee—lay up in store
(compare
2. Listen attentively and reflect seriously
(
understanding—right perception of truth.
3. Yea, if—literally, "When if," that is, in such a case.
knowledge—or, "discrimination."
understanding—as in
4. There must be earnest prayer and effort.
5. understand—or, "perceive intelligently."
find—obtain.
6. For—God is ready (
out of his mouth—by revelation from Him.
7. sound wisdom—literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with
buckler—or safety, or wisdom, which
procures it (compare
layeth up—provides, ever ready.
8. keepeth … way—God defends the right way, and those in it.
saints—objects of favor (compare
9. Then—emphatic, in such a case.
righteousness … path—all parts of duty to God and man.
10, 11. Idea of
12-15. To deliver—as from great danger
(
way … man—(
froward things—perversity (
13. paths of uprightness—or, "plainness."
walk—habitually act;
14. and that with pleasure, in ignorance of good and pursuit of evil.
frowardness—Not only their own perversity, but that of others is their delight. They love most the worst things.
15. crooked—tortuous, unprincipled.
froward—literally, (they) are going back, not only aside from right, but opposite to it.
16-19. Deliverance from another danger.
the strange woman—This term is often
used for harlot, or loose woman (
flattereth—literally, "smooths."
her words—(
17. guide … youth—lawful husband
(
covenant … God—of marriage made in God's name.
18. inclineth—sinks down (compare
the dead—or shades of the departed
(
19. that is, such as remain impenitent
(compare
paths of life—(
20. That … way of good—that is, Such is the object of these warnings.
21, 22. (Compare
22. transgressors—or impious rebels
(compare
rooted out—utterly destroyed, as trees plucked up by the roots.
CHAPTER 3
1. law [and] commandments—all
divine instructions (see on
let thine heart keep—or sincerely
observe (
2. length … life—often promised as
blessings (
peace—includes prosperity (
add—abound to thee.
3. mercy and truth—God's faithfulness to
His promises is often expressed by these terms (
bind … write … heart—outwardly adorn and inwardly govern motives.
4. favour—grace, amiability (
a good understanding—(Compare Margin), a discrimination, which secures success.
in the sight … man—such as God and man approve.
5. Trust … heart—This is the
center and marrow of true wisdom (
6. ways—(
acknowledge—by seeking His wise aid
(
direct—literally, "make plain"
(compare
7. (Compare
fear … evil—reverentially regarding His law.
8. It—This conduct.
health—(Compare Margin).
to thy navel—for all the organs of nourishment.
marrow—(Compare Margin).
bones—frame of body. True piety promotes bodily health.
9, 10. (Compare
10. presses—or wine fats (
11, 12. The true intent of afflictions
considered; they do not contradict the assertion of the blessed state
of the pious (
12. he delighteth—or receiveth as denoting reconciliation regarding the offense which produced chastisement.
13. findeth—literally, "reaches," or "obtains by seeking."
getteth—literally, "draws out," as metals by digging.
14, 15. The figure of
it—that is, wisdom.
merchandise of silver—acquisition by trading.
fine gold—dug gold, solid as a nugget.
15. rubies—gems, or pearls.
16, 17. Wisdom personified as bringing the
best blessings (compare
17. Her ways—such as she directs us to take.
18. Wisdom allegorized as
a tree of life—(
19, 20. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.
21. sound wisdom—(compare
let … eyes—that is, these words of instruction.
22-24. assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping.
25. Be not—or, "You shall not be."
sudden fear—what causes it (
desolation—(
26. The reason; such as are objects of God's favor.
be thy confidence—literally, "in thy
confidence," in the source of thy strength (compare
27, 28. Promptly fulfil all obligations both
of justice and charity (compare
29, 30. Do not abuse confidence and avoid litigation.
31. oppressor—or man of mischief. The
destiny of successful evildoers warns against desiring their lot (
32-35. Reasons for the warning.
froward—(
secret … righteous—in their
communion (
33. curse … wicked—It abides with them, and will be manifested.
34. The retribution of sinners, as in
35. inherit—as a portion.
shame—or disgrace, as opposed to honor.
promotion—(Compare Margin); as honor for well-doing makes men conspicuous, so fools are signalized by disgrace.
CHAPTER 4
1, 2. (Compare
to know—in order to know.
doctrine—the matter of learning (
3. father's son—emphatic, a son
specially regarded, and so called tender, as an object of special care
(compare
only beloved—or, "as an only son"
(
4. He taught—or directed me.
retain—as well as receive.
keep … and live—observe, that
you may live (
5. Get—as a possession not to be given up.
neither decline—that is, from obeying my word.
6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee.
7. (Compare
getting—or possession; a desire for wisdom is wise.
8. As you highly esteem her, she will raise you to honor.
embrace her—with fond affection.
9. ornament—such as the chaplet or wreath of conquerors.
deliver—(Compare
10. (Compare
11, 12. way of wisdom—which it prescribes.
led thee—literally, "caused thee to
tread," as a path (
not be straitened—have ample room
(
13. (Compare
14. (Compare
16, 17. The reason is found in the character
of sinners, whose zeal to do evil is forcibly depicted (
18, 19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.
20-22. (Compare
22. health … flesh—by preserving from vices destructive of health.
23. with all diligence—or, "above," or
"more than all," custody (compare Margin), all that is
kept (compare
24. a froward mouth—that is, a mouth, or
words of ill nature. The Hebrew word differs from that used
(
perverse—or, "quarreling."
lips—or, "words."
25. Let … before thee—that is, pursue a sincere and direct purpose, avoiding temptations.
26. Ponder—Consider well; a wise course results from wise forethought.
27. (Compare
CHAPTER 5
1. This connection of wisdom and
understanding is frequent (
2. regard—or, "observe."
keep—preserve constantly.
3. (Compare
4. her end—literally, "her future," in
sense of reward, what follows (compare
5. feet … , steps—that is, course of life ends in death.
6. her ways … know—Some prefer, "that she may not ponder the path of life," &c.; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness."
8, 9. Avoid the slightest temptation.
9. thine honour—in whatever consisting,
strength (
thy years—by cutting them off in dissipation.
unto the cruel—for such the sensual are apt to become.
10. wealth—literally, "strength," or the result of it.
labours—the fruit of thy painful
exertions (
11. at the last—the end, or reward
(compare
mourn—roar in pain.
flesh and … body—the whole person under incurable disease.
12-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace.
14. evil—for affliction, as in
15-20. By figures, in which well,
cistern, and fountain [
17. only thine own—harlots' children have no known father.
18. wife … youth—married in youth.
19. loving … roe—other figures for a wife from the well-known beauty of these animals.
breasts—(Compare
ravished—literally, "intoxicated," that is, fully satisfied.
21. The reason, God's eye is on you,
22, 23. and He will cause sin to bring its punishment.
23. without instruction—literally, "in
want of instruction," having refused it (compare
go astray—literally, "be drunken." The
word "ravished" (
CHAPTER 6
1, 2. if—The condition extends through both verses.
be surety—art pledged.
stricken … hand—bargained
(compare
with a stranger—that is, for a friend
(compare
3. come … friend—in his power.
humble … sure thy friend—urge as a suppliant; that is, induce the friend to provide otherwise for his debt, or secure the surety.
4, 5. The danger requires promptness.
6-8. The improvident sluggards usually want sureties. Hence, such are advised to industry by the ant's example.
9, 10. Their conduct graphically described;
11. and the fruits of their self-indulgence and indolence presented.
as … travelleth—literally, "one who walks backwards and forwards," that is, a highwayman.
armed man—that is, one prepared to destroy.
12. A naughty person—literally, "A man
of Belial," or of worthlessness, that is, for good, and so depraved, or
wicked (compare
13, 14. If, for fear of detection, he does not speak, he uses signs to carry on his intrigues. These signs are still so used in the East.
14. Frowardness—as in
deviseth—literally, "constructs, as an artisan."
mischief—evil to others.
discord—especially litigation. Cunning is the talent of the weak and lazy.
15. Suddenness aggravates evil (compare
calamity—literally, "a crushing weight."
broken—shivered as a potter's vessel;
utterly destroyed (
16-19. six … seven—a mode of
speaking to arrest attention (
17. proud look—literally, "eyes of
loftiness" (
19. speaketh—literally, "breathes out,"
habitually speaks (
20-23. (Compare
22. it—(compare
23. reproofs—(
24. A specimen of its benefit. By appreciating truth, men are not affected by lying flattery.
25. One of the cautions of this instruction, avoid alluring beauty.
take—or, "ensnare."
eyelids—By painting the lashes, women enhanced beauty.
26. The supplied words give a better sense than the old version: "The price of a whore is a piece of bread."
adulteress—(Compare Margin),
which the parallel and context (
will hunt—alluding to the snares
spread by harlots (compare
precious life—more valuable than all else.
27-29. The guilt and danger most obvious.
30, 31. Such a thief is pitied, though heavily punished.
31. sevenfold—(compare
32. lacketh understanding—or, "heart"; destitute of moral principle and prudence.
33. dishonour—or, "shame," as well as
hurt of body (
reproach … away—No restitution will suffice;
34, 35. nor any terms of reconciliation be admitted.
regard—or, "accept" any ransom.
CHAPTER 7
1-4. Similar calls (
2. apple … eye—pupil of eye, a
custody (
3. Bind … fingers—as inscriptions on rings.
5. The design of the teaching (compare
6. For—or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.
window—or, "opening"
looked—literally, "watched earnestly"
(
casement—or, "lattice."
7. simple—as in
void of, &c.—(Compare
8. her corner—where she was usually found.
went … house—implying, perhaps, confidence in himself by his manner, as denoted in the word
went—literally, "tread pompously."
9. The time, twilight, ending in darkness.
black … night—literally, "pupil," or, "eye," that is, middle of night.
10. attire—that of harlots was sometimes peculiar.
subtile—or, "wary," "cunning."
11, 12. loud—or, "noisy," "bustling."
stubborn—not submissive.
without … streets, …
corner—(Compare
13-15. The preparations for a feast do not
necessarily imply peculiar religious professions. The offerer retained
part of the victim for a feast (
16, 17. my bed—or, "couch," adorned in the costliest manner.
17. bed—a place for sleeping.
18-20. There is no fear of discovery.
20. the day appointed—perhaps,
literally, "a full moon," that is, a fortnight's time (compare
21. caused … yield—or, "inclines."
flattering—(Compare
forced him—by persuasion overcoming his scruples.
22. straightway—quickly, either as ignorant of danger, or incapable of resistance.
23. Till—He is now caught (
24. The inferential admonition is followed
(
26, 27. Even the mightiest fail to resist her deathly allurements.
CHAPTER 8
1-4. The publicity and universality of the
call contrast with the secrecy and intrigues of the wicked (
5. wisdom—literally, "subtilty" in a good sense, or, "prudence."
fools—as
6. excellent things—or, "plain," "manifest."
opening … things—upright words.
7. For … truth—literally, "My palate shall meditate," or (as Orientals did) "mutter," my thoughts expressed only to myself are truth.
wickedness—specially falsehood, as opposed to truth.
8. in righteousness—or, "righteous"
(
froward—literally, "twisted," or contradictory, that is, to truth.
9. plain … understandeth—easily seen by those who apply their minds.
that find—implying search.
10. not silver—preferable to it, so last clause implies comparison.
11. (Compare
12. prudence—as in
find … inventions—or, "devices,"
"discreet ways" (
13. For such is the effect of the fear of God, by which hatred to evil preserves from it.
froward mouth—or, "speech" (
14. It also gives the elements of good character in counsel.
sound wisdom—(
I … strength—or, "As for me,
understanding is strength to me," the source of power (
15, 16. of which a wisely conducted government is an example.
17. early—or, "diligently," which may include the usual sense of early in life.
18. durable riches …
righteousness—Such are the "riches," enduring sources of
happiness in moral possessions (compare
19. (Compare
20, 21. The courses in which wisdom leads
conduct to a true present prosperity (
22-31. Strictly, God's attributes are part of
Himself. Yet, to the poetical structure of the whole passage, this
commendation of wisdom is entirely consonant. In order of time all His
attributes are coincident and eternal as Himself. But to set forth the
importance of wisdom as devising the products of benevolence and power,
it is here assigned a precedence. As it has such in divine, so should
it be desired in human, affairs (compare
possessed—or, "created"; in either sense, the idea of precedence.
in the beginning—or simply, "beginning," in apposition with "me."
before … of old—preceding the most ancient deeds.
23. I was set up—ordained, or
inaugurated (
24. brought forth—(Compare
abounding—or, "laden with water."
25. settled—that is, sunk in foundations.
26. fields—or, "out places," "deserts," as opposite to (habitable) "world."
highest part—or, "sum," all particles together,
27. when he set … depth—marked out the circle, according to the popular idea of the earth, as circular, surrounded by depths on which the visible concave heavens rested.
28. established … deep—that is, so
as to sustain the waters above and repress those below the firmament
(
29. commandment—better, the shore, that is, of the sea.
foundations—figuratively denotes the
solid structure (
30, 31. one brought up—an object of special and pleasing regard. The bestowal of wisdom on men is represented by its finding a delightful residence and pleasing God.
32-36. Such an attribute men are urged to seek.
34. watching … waiting—literally, "so as to watch"; wait, denoting a most sedulous attention.
35. (Compare
36. sinneth … me—or better,
"missing me," as opposed to "finding" [
love death—act as if they did (compare
CHAPTER 9
1. house—(compare
her—or, "its" (the house).
seven pillars—the number seven for
many, or a sufficiency (
2. mingled—to enhance the flavor (
furnished—literally, "set out," "arranged."
3. maidens—servants to invite (compare
highest places—ridges of heights, conspicuous places.
4-6. (Compare
7, 8. shame—(Compare
a blot—or, "stain on character." Both terms denote the evil done by others to one whose faithfulness secures a wise man's love.
9. The more a wise man learns, the more he loves wisdom.
10. (Compare
of the holy—literally, "holies," persons or things, or both. This knowledge gives right perception.
11. (Compare
12. You are mainly concerned in your own conduct.
13. foolish woman—or literally, "woman of folly," specially manifested by such as are described.
clamorous—or, "noisy" (
knoweth nothing—literally, "knoweth not what," that is, is right and proper.
14. on a seat—literally, "throne," takes a prominent place, impudently and haughtily.
15, 16. to allure those who are right-minded,
and who are addressed as in
simple—that is, easily led (
17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger.
18. (Compare
CHAPTER 10
1. wise [and] foolish—as they follow or reject the precepts of wisdom.
maketh … father—or, "gladdens a father."
heaviness—or, "grief."
2. Treasures … nothing—that is,
Ill-gotten gains give no true happiness (compare
righteousness—especially
beneficence (
death—the greatest of all evils.
3. (Compare
4. slack—literally, "deceitful," failing
of its purpose (compare
maketh rich—(compare
5. son—as
sleepeth—in indolence, and not for rest.
causeth shame—literally, "is base"
(compare
6. Blessings—literally, "Praises." The
last clause is better: "The mouth of the wicked covereth (or
concealeth) violence (or mischievous devices)" to be executed in due
time (
7. blessed—literally, "for a blessing," or praise.
shall rot—literally, "be worm-eaten," useless and disgusting.
8. wise, &c.—(compare
prating fool—or, "fool of lips of wicked language."
fall—headlong, suddenly.
9. perverteth his ways—acts deceitfully.
known—discovered and punished.
10. Two vices contrasted; hypocrisy, or
insinuating evil against one (
11. a well—or, "source" of good to
himself and others (
12. strifes—or, "litigations."
covereth—by forgiveness and forbearance.
13. In the lips … found—hence, not beaten, as the wicked-speaking fool.
void of understanding—(
14. lay up knowledge—that is, as treasures for good use.
mouth … destruction—or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.
15. Both by trusting in "uncertain riches"
(
16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.
17. keepeth—observes (
refuseth—or, "turns from reproof," which might direct him aright.
18. Both vices must one day be known and punished, and hence their folly.
19. Much speech involves risk of sin; hence
the wisdom of restraining the tongue (
20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.
21. Fools not only fail to benefit others, as
do the righteous, but procure their own ruin (compare
22. it maketh, &c.—"it" is emphatic.
Riches from God are without the sorrow of ill-gotten wealth (compare
23. Sin is the pleasure of the wicked; wisdom that of the good.
24. it—the very thing. The wicked get dreaded evil; the righteous, desired good.
25. (Compare
righteous … foundation—well laid
and firm (
26. that is, causes vexation.
27. (Compare
28. gladness—in confidence of realizing it.
expectation … perish—in disappointment.
29. The way, &c.—that is, God's
providence sustains the righteous and overthrows the wicked (
30. (Compare
earth—or, "land of promise."
31. bringeth forth—literally, "germinates" as a plant.
froward—(Compare
cut off—as an unproductive plant.
32. know—regard and provide for (
frowardness—all kinds of deceit and ill-nature. The word is plural.
CHAPTER 11
1. (Compare Margin). The Hebrews used stones for weights.
just—complete in measure.
2. Self-conceit is unteachable; the humble
grow wise (compare
3. guide—to lead, as a shepherd (
perverseness—ill-nature.
destroy—with violence.
4. (Compare
wrath—that is, of God.
5. direct—or, "make plain"; wicked ways
are not plain (
6. deliver them—that is, from evil,
which the wicked suffer by their own doings (
7. expectation … perish—for death
cuts short all his plans (
hope of unjust—better, "hope of
wealth," or "power" (compare
8. Perhaps the trouble prepared by the
wicked, and which he inherits (compare
9. (Compare
10, 11. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.
11. By the blessing—implying active benevolence.
12. despiseth—or, "reviles," a course contrasted with the prudent silence of the wise.
holdeth his peace—as if neither hearing nor telling.
13. tale-bearer—(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.
14. counsel—the art of governing (
counsellors—literally, "one giving counsel"; the participle used as a collective.
15. (Compare
suretiship—(Compare Margin), the actors put for the action, which may be lawfully hated.
16. retaineth—or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.
17. merciful—kind to others; opposed to
cruel. Such benefit themselves by doing good to others (compare
flesh—that is, his body, by
penuriousness (
18. a deceitful work—or, "wages," which
fail to satisfy, or flee away (
sure reward—or, "gain," as from
trading (
19. Inference from
20. (Compare
froward—as in
in their way—or, "conduct."
21. The combined power of the wicked cannot
free them from just punishment, while the unaided children of the
righteous find deliverance by reason of their pious relationship (
22. Jewels were often suspended from the nose
(
23. (Compare
wrath—is that of God.
24-31. The scope of the whole is a comment on
25. liberal soul—(Compare Margin).
made fat—prospers (
watereth … watered—a common figure for blessing.
26. Another example of the truth of
selleth it—that is, at a fair price.
27. good [and] mischief—that is, of others.
procureth … seeketh—implying success.
28. (Compare
righteous … branch—(
29. troubleth—as
inherit … wind—Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.
30. a tree of life—Blessings to others
proceed from the works of the righteous (
winneth souls—(Compare Margin)
to do them good as opposed to
31. Behold—Thus calling attention to the
illustrations (compare
CHAPTER 12
1. loveth knowledge—as the fruit of
instruction or training (
hateth reproof—(
brutish—stupid, regardless of his own
welfare (
3. Wickedness cannot give permanent prosperity.
root … not be moved—firm as a
flourishing tree—(Ps 1:3; 15:5;
4. A virtuous woman—in the wide sense of
well-disposed to all moral duties (
maketh ashamed—that is, by misconduct.
rottenness—an incurable evil.
5. thoughts—or, "purposes."
are right—literally, "are judgment," that is, true decisions.
counsels—(Compare
deceit—contrary to truth and honesty.
6. The words—or, "expressed designs" of the wicked are for evil purposes.
the mouth—or, "words" of the righteous delivering instead of ensnaring men.
7. Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family.
8. despised—as opposed to
commended (
perverse heart—or, "wicked principles," as opposed to one of wisdom.
9. despised—held in little repute,
obscure (
hath a servant—implying some means of honest living.
honoureth himself—is self-conceited.
10. regardeth—literally, "knoweth"
(
mercies … cruel—as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.
11. The idler's fate is the result of
indolence and want of principle (
12. the wicked … evil—They love the crafty arts of deception.
the root … fruit—their own
resources supply them; or, it may be rendered: "He (God) giveth, or,
sets (
13, 14. The wicked is snared, &c.—The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.
15. The way … eyes—The fool is
self-conceited (compare
16. prudent … shame—He is slow to
denounce his insulters (
18. speaketh—literally, "speaketh
hastily," or indiscreetly (
tongue … health—by soothing and gentle language.
19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.
20. that imagine—or, "plan" (
21. no evil—(as in
mischief—as penal evil.
22. deal truly—or, "faithfully," that
is, according to promises (compare
23. concealeth—by his modesty (
heart … proclaimeth—as his lips
speak his thoughts (compare
24. slothful—(Compare Margin), so called because he fails to meet his promises.
under tribute—not denoting legal taxes, but the obligation of dependence.
25. a good word—one of comfort.
26. more excellent—(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.
27. (Compare
took in hunting—or, "his venison." He does not improve his advantages.
the substance … precious—or, "the wealth of a man of honor is being diligent," or "diligence."
precious—literally, "honor" (
28. (Compare
CHAPTER 13
1. (Compare
2. shall eat—that is, obtain (
transgressors—as in
violence—or, "mischief" to themselves.
3. He … mouth … life—because evil speeches may provoke violence from others.
he that openeth wide his lips shall have
destruction—On last clause, compare
4. (Compare
5. loathsome … shame—better,
causeth shame and reproach (compare
6. A sentiment of frequent recurrence, that piety benefits and sin injures.
7. In opposite ways men act hypocritically for gain of honor or wealth.
8. Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor.
9. light … lamp—prosperity; the first, the greater, and it
rejoiceth—burns brightly, or continues, while the other, at best small, soon fails.
10. The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing modesty, avoid.
11. by vanity—or, "nothingness," that is, which is vain or useless to the public (as card playing or similar vices).
gathereth … labour—(Compare Margin), little by little, laboriously.
12. desire cometh—is realized.
a tree of life—or, "cause of happiness."
13. the word—that is, of advice, or,
instruction (compare
14. (Compare
fountain—or, "source of life."
to depart—(compare
15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning.
hard—or, "harsh" (compare
Hebrew:
16. dealeth—acts with foresight.
a fool … folly—for want of caution.
17. A wicked—or, "unfaithful"
messenger falleth into mischief—or, "by mischief," or "evil," and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others.
18. (Compare
19. Self-denial, which fools will not endure, is essential to success.
20. The benefits of good and evil of bad society are contrasted.
21. (Compare
good … repaid—or, "He (God) will repay good."
22. wealth … just—While good men's
estates remain in their families, God so orders that the gains of
sinners enure to the just (compare
23. The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.
24. spareth—or, "withholds."
rod—of correction.
hateth—or, acts as if he hated him
(compare
chasteneth … betimes—or, "diligently seeks for him all useful discipline."
25. The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.
CHAPTER 14
1. Every wise, &c.—literally, "The
wisdoms" (compare
buildeth … house—increases wealth, which the foolish, by mismanagement, lessen.
2. uprightness—is the fruit of fearing
God, as falsehood and ill-nature (
3. rod of pride—that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.
4. crib is clean—empty; so "cleanness of
teeth" denotes want of food (compare
5. A faithful witness, &c.—one tested to be such.
utter lies—or, "breathe out
lies"—that is, habitually lies (
6. An humble, teachable spirit succeeds in
seeking (
7. Avoid the society of those who cannot teach you.
8. Appearances deceive the thoughtless, but the prudent discriminate.
9. Fools make a mock at sin—or, "Sin deludes fools."
righteous … favour—that is, of God, instead of the punishment of sin.
10. Each one best knows his own sorrows or joys.
11. (Compare
12. end thereof—or, "reward," what
results (compare
ways of death—leading to it.
13. The preceding sentiment illustrated by the disappointments of a wicked or untimely joy.
14. filled … ways—receive
retribution (
a good man … himself—literally, "is away from such," will not associate with him.
15. The simple … word—He is
credulous, not from love, but heedlessness (
16. (Compare
rageth—acts proudly and conceitedly.
17. He … angry—literally, "short
of anger" (compare
man … hated—that is, the deliberate evildoer is more hated than the rash.
18. inherit—as a portion (compare
are crowned—literally, "are surrounded with it," abound in it.
19. Describes the humbling of the wicked by the punishment their sins incur.
20. This sad but true picture of human nature is not given approvingly, but only as a fact.
21. For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good.
22. As usual, the interrogative negative strengthens the affirmative.
mercy and truth—that is, God's (
23. labour—painful diligence.
talk … penury—idle and vain promises and plans.
24. (Compare
foolishness … folly—Folly remains, or produces folly; it has no benefit.
25. Life often depends on truth-telling.
a deceitful … lies—He that
breathes out lies is deceit, not to be trusted (
26. The blessings of piety descend to children
(
27. (Compare
fear of the Lord—or, "law of the
wise," is wisdom (
28. The teaching of a true political economy.
29. slow … understanding—(Compare
hasty—(Compare
exalteth folly—makes it conspicuous, as if delighting to honor it.
30. A sound heart—both literally and figuratively, a source of health; in the latter sense, opposed to the known effect of evil passions on health.
31. reproacheth his Maker—who is the God
of such, as well as of the rich (
32. driven—thrust out violently (compare
hath hope—trusteth (
33. resteth—preserved in quietness for
use, while fools blazon their folly (
34. Righteousness—just principles and actions.
exalteth—raises to honor.
is a reproach—brings on them the
ill-will of others (compare
35. wise—discreet or prudent.
causeth shame—(
CHAPTER 15
1. soft—tender or gentle.
turneth … wrath—from any one.
stir up—as a smouldering fire is excited.
2. useth … aright—commends knowledge by its proper use.
poureth out—utters abundantly (
3. beholding—watching (compare
4. A wholesome tongue—(Compare Margin), pacifying and soothing language.
tree of life—(
perverseness therein—cross, ill-natured language.
breach … spirit—(compare
5. (Compare
is prudent—acts discreetly.
6. treasure—implying utility.
trouble—vexation and affliction.
7. (Compare
heart … not so—not right, or vain.
8, 9. The sacrifice [and] prayer—are acts of worship.
way … followeth …
righteousness—denote conduct. God's regard for the worship
and deeds of the righteous and wicked respectively, so stated in
10. (Compare
the way—that in which God would have
him to go (
11. Hell—(
destruction—or, "Abaddon," the place of the destroyer. All the unseen world is open to God, much more men's hearts.
12. (Compare
go unto the wise—to be instructed.
13. maketh … countenance—or, "benefits the countenance."
spirit is broken—and so the countenance is sad.
14. (Compare
15. The state of the heart governs the outward condition.
evil—sad, contrasted with the cheerfulness of a feast.
16. trouble—agitation, implying the
anxieties and perplexities attending wealth held by worldlings (
17. dinner—or, "allowance" (
of herbs—and that the plainest.
and hatred—(compare
18. (Compare
19. The difficulties of the slothful result from want of energy; the righteous find a
plain [and open] way—literally,
"a highway," by diligence (
20. (Compare
21. walketh uprightly—and so finds his
joy (
22. Without counsel—or, "deliberation," implying a wise deference to the opinions of the wise and good, contrasted with rashness.
23. Good advice blesses the giver and receiver.
24. (Compare
25. The most desolate who have God's aid have
more permanent good than the self-reliant sinner (
border—or, "boundary for possessions"
(
26. are pleasant words—that is, pleasing
to God (
27. (Compare
hateth gifts—or, "bribes" (
28. (Compare
29. far … wicked—in His love and
favor (
30. light of the eyes—(
good report—or, "doctrine" (
maketh … fat—or, "gives
prosperity" (
31, 32. (Compare
reproof of life—which leads to life.
abideth … wise—is numbered among them.
32. refuseth—or, "neglects," "passes by"
(
despiseth … soul—so acts as if esteeming its interests of no value.
33. The fear … wisdom—Wisdom instructs in true piety.
before … humility—(compare
CHAPTER 16
1. preparations—schemes.
in man—or literally, "to man," belonging, or pertaining to him.
the answer … Lord—The efficient ordering is from God: "Man proposes; God disposes."
2. clean—or, "faultless."
weigheth—or, "tries," "judges,"
implying that they are faulty (
3. (Compare Margin). Rely on God for success to your lawful purposes.
4. for himself—"for its answer," or
"purpose," that is, according to God's plan; the wicked are for the day
of evil (
5. (Compare
6. By mercy and truth—that is, God's
(
purged—expiated (as in
7. Persecutions, of course, excepted.
8. (Compare
9. (Compare
directeth—establisheth.
10. The last clause depends on the first, expressing the importance of equity in decisions, so authoritative.
11. are the Lord's … his work—that is, what He has ordered, and hence should be observed by men.
12. Rulers are rightly expected, by their position, to hate evil; for their power is sustained by righteousness.
13. A specification of the general sentiment
of
14. This wrath, so terrible and certain, like
messengers of death (
15. light of … countenance—favor
(
life—preserves it, or gives blessings which make it valuable.
the latter rain—fell just before
harvest and matured the crop; hence specially valuable (
16. (Compare
17. The highway—A common, plain road represents the habitual course of the righteous in departing from evil.
keepeth—observes.
18, 19. (Compare
a fall—literally, "sliding."
19. divide the spoil—that is, conquer.
Avoid the society of the proud (
20. handleth a matter—wisely considers
"the word," that is, of God (compare
trusteth—(Compare
21. wise in heart—who rightly consider duty.
sweetness of the lips—eloquent discourse, persuades and instructs others.
22. Understanding—or, "discretion," is a
constant source of blessing (
23. The heart is the source of wisdom flowing from the mouth.
24. (Compare
25. (Compare
26. Diligence is a duty due to one's self, for his wants require labor.
27. ungodly man—(Compare
diggeth up evil—labors for it.
in his lips … fire—His words are
calumniating (
28. (Compare
whisperer—prater, talebearer (
29. violent man—or, "man of mischief"
(
enticeth—(
30. He shutteth his eyes—denoting deep
thought (
moving his lips—or, "biting his
lips"—a determined purpose (
31. (Compare
if—or, which may be supplied
properly, or without it the sense is as in
32. (Compare
taketh a city—that is, by fighting.
33. Seemingly the most fortuitous events are ordered by God.
CHAPTER 17
1. sacrifices—or, "feasts" made with
part of them (compare
with—literally, "of."
strife—its product, or attendant.
2. (Compare
causeth shame—(
shall … inheritance—that is,
share a brother's part (compare
3. God only knows, as He tries (
4. Wicked doers and speakers alike delight in calumny.
5. (Compare
glad at calamities—rejoicing in others' evil. Such are rightly punished by God, who knows their hearts.
6. Prolonged posterity is a blessing, its
cutting off a curse (
7. Excellent speech—(Compare
Margin). Such language as ill suits a fool, as lying (ought to
suit) a prince (
8. One so corrupt as to take a bribe evinces
his high estimate of it by subjection to its influence (
9. seeketh love—(Compare Margin). The contrast is between the peace-maker and tale-bearer.
10. Reproof more affects the wise than severe scourging, fools.
11. Such meet just retribution (
a cruel messenger—one to inflict it.
12. They are less rational in anger than wild beasts.
13. (Compare
evil—injury to another (
14. letteth … water—as a breach in a dam.
before … meddled with—before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.
15. abomination … Lord—as
reversing His method of acting (
16. Though wealth cannot buy wisdom for those
who do not love it, yet wisdom procures wealth (
17. To the second of these parallel clauses, there is an accession of meaning, that is, that a brother's love is specially seen in adversity.
18. (Compare
in the presence, &c.—that is, he either fails to consult his friend, or to follow his advice.
19. strife—contention is, and leads to, sin.
he that exalteth his gate—gratifies a vain love of costly building.
seeketh—or, "findeth," as if he sought
(compare "loveth death,"
20. The second clause advances on the first. The ill-natured fail of good, and the cavilling and fault-finding incur evil.
21. (Compare
22. (Compare
medicine—or, "body," which better corresponds with "bone."
drieth—as if the marrow were exhausted.
23. a gift … bosom—Money and other valuables were borne in a fold of the garment, called the bosom.
to pervert—that is, by bribery.
24. Wisdom … him—ever an object of regard, while a fool's affections are unsettled.
25. a grief—or cross, vexation (compare
26. Also—that is, Equally to be avoided are other sins: punishing good subjects, or resisting good rulers.
27, 28. Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation.
CHAPTER 18
1. Through desire … seeketh—that is, seeks selfish gratification.
intermeddleth … wisdom—or,
"rushes on" (
2. that his heart … itself—that
is, takes pleasure in revealing his folly (
3. So surely are sin and punishment connected
(
wicked, for "wickedness," answers to
ignominy, or the state of such; and
contempt, the feeling of others to them; and to
reproach, a manifestation of contempt.
4. Wise speech is like an exhaustless stream of benefit.
5. accept the person—(Compare
6, 7. The quarrelsome bring trouble on
themselves. Their rash language ensnares them (
8. (Compare
as wounds—not sustained by the Hebrew; better, as "sweet morsels," which men gladly swallow.
innermost … belly—the mind, or
heart (compare
9. One by failing to get, the other by wasting wealth, grows poor.
waster—literally, "master of washing," a prodigal.
10. name of the Lord—manifested
perfections (
is safe—literally, "set on high, out
of danger" (
11. contrasts with
12. (Compare
13. Hasty speech evinces self-conceit, and
ensures shame (
14. infirmity—bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God.
15. (Compare
16. (Compare
17. One-sided statements are not reliable.
searcheth—thoroughly (
18. The lot—whose disposal is of God
(
19. No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them.
20. (Compare
satisfied with—(Compare
21. Death and life—or, the greatest evil and good.
that love it—that is, the tongue, or its use for good or evil.
eat … fruit—(Compare
22. The old versions supply "good" before the
"wife," as the last clause and
23. the rich … roughly—He is tolerated because rich, implying that the estimate of men by wealth is wrong.
24. A man … friendly—better, "A
man … (is) to, or, may triumph (
CHAPTER 19
1. (Compare
2. The last illustrates the first clause. Rashness, the result of ignorance, brings trouble.
3. perverteth … way—turns him back
from right (
4. (Compare
5. Compare
8. (Compare Margin;
loveth … soul—or, "himself," which he evinces by regarding his best interests.
keepeth—or, "regards."
10. (Compare
11. (Compare
12. (Compare
13. calamity—literally, "calamities," varied and many.
continual dropping—a perpetual annoyance, wearing out patience.
14. A contrast of men's gifts and God's, who, though author of both blessings, confers the latter by His more special providence.
and—or, "but," implying that the evils
of
15. a deep sleep—a state of utter indifference.
idle soul—or, "person" (compare
16. (Compare
despiseth … ways—opposed to
keeping or observing, neglects (
17. (Compare
hath pity—shown by acts (compare Margin).
18. (Compare
let not … spare—literally, "do
not lift up thy soul" (
19. Repeated efforts of kindness are lost on ill-natured persons.
20. (Compare
latter end—(
21. (Compare
22. desire—that is, to do good,
indicates a kind disposition (
23. The fear … life—(Compare
abide—or, "remain contented" (
not visited with evil—(
24. bosom—literally, a wide dish in
which the hand was plunged in eating (
25. Such is the benefit of reproof; even the simple profit, much more the wise.
26. Unfilial conduct often condemned (
27. Avoid whatever leads from truth.
28. ungodly witness—(Compare
Margin), one false by bad principles (compare
scorneth judgment—sets at naught the dictates of justice.
devoureth—literally, "swalloweth," as something delightful.
29. Their punishment is sure, fixed, and ready
(compare
CHAPTER 20
1. mocker—scorner. Such men are made by wine.
strong drink—made by spicing wine
(compare
raging—or boisterous as a drunkard.
deceived—literally, "erring," or reeling.
2. (Compare
3. to cease from strife—or, better, "to dwell from or without strife," denoting the habit of life.
fool … meddling—(
4. shall … beg—literally, "ask"
(in this sense,
5. Counsel … water—that is, deeply
hidden (
6. Boasters are unreliable.
goodness—or, "kind disposition."
7. The conduct of good men proclaims their
sound principles. God's covenant and their good example secure blessing
to their children (
8. As in
9. The interrogation in the affirmative
strengthens the implied negation (compare
10. Various measures, implying that some are
wrong (compare
11. The conduct of children even is the best
test of principle (compare
12. Hence, of course, God will know all you do
(
13. Activity and diligence contrasted with
sloth (
lest … poverty—literally, "be deprived of inheritance."
14. when … his way—implying that he goes about boasting of his bargains.
15. The contrast denotes the greater value of
knowledge (compare
16. Take his garment—implies severe exaction, justified by the surety's rashness.
a strange woman—by some readings
"strangers," but the former here, and in
17. Bread … sweet—either as
unlawfully (
mouth … gravel—well expresses the pain and grief given at last.
18. (Compare
19. Those who love to tell news will hardly keep secrets.
flattereth … lips—(compare
Margin;
meddle … him—literally, "join," or "associate with."
20. his lamp—(Compare
21. gotten hastily—contrary to God's
providence (
22. (Compare
23. (Compare
24. Man's goings—literally, "Stately steppings of a strong man."
a man—any common man.
understand—or, "perceive."
25. devoureth … holy—or, better, "who rashly speaks promises," or "devotes what is holy," consecrating any thing. This suits better the last clause, which expresses a similar view of the results of rashly vowing.
26. (Compare
bringeth … over them—The wheel
was used for threshing grain. The figure denotes severity (compare
27. The spirit … Lord—Men's minds
are God's gifts, and thus able to search one another (compare
28. (Compare
29. The glory of young men … the beauty of
old men—Each age has its peculiar excellence (
30. blueness—literally, "joining," the process of uniting the edges of a wound throws off purulent matter.
stripes … belly—So punishment
provides healing of soul (
CHAPTER 21
1. rivers—irrigating channels (
2. (Compare
3. (Compare
4. high look—(Compare Margin;
proud heart—or, "heart of breadth,"
one that is swollen (compare
ploughing—better "lamp," a frequent
figure for prosperity (
5. The contrast is between steady industry and
rashness (compare
6. The getting—or, "what is obtained"
(compare
vanity … to and fro—as fleeting
as chaff or stubble in the wind (compare
them … death—act as if they did
(
7. robbery—or, "destruction," especially oppression, of which they are authors.
shall destroy—literally, "cut with a
saw" (
to do judgment—what is just and right.
8. of man—any one; his way is opposed to truth, and also estranged from it. The pure proves himself such by his right conduct.
9. corner—a turret or arbor on the roof.
brawling—or contentious.
wide house—literally, "house of fellowship," large enough for several families.
10. So strongly does he desire to do evil
(
11. (Compare
12. (Compare
house—family or interests.
overthroweth—either supply "God"
(compare
13. The principles of retribution, often
taught (compare
14. The effect of bribery (
15. But the just love right and need no bribes. The wicked at last meet destruction, though for a time happy in concealing corruption.
16. the way of understanding—(Compare
remain—that is, rest as at a journey's end; death will be his unchanging home.
17. Costly luxuries impoverish.
18. (Compare
19. (Compare
wilderness—pasture, though
uninhabitable ground (
20. The wise, by diligence and care, lay up and increase wealth, while fools
spend—literally, "swallow it up," greedily.
21. He who tries to act justly and kindly
(
22. "Wisdom is better than strength" (
strength … thereof—that in which they confide.
23. (Compare
24. The reproachful name is deserved by those who treat others with anger and contempt.
25. desire—that is, of ease and idleness brings him to starvation.
26. The sin of covetousness marks the sluggard, as the virtue of benevolence the righteous.
27. God regards the heart, and hypocrisy is more odious than open inconsistency.
wicked mind—or, "design" (
28. (Compare
that heareth—or heeds instruction, and so grows wise.
speaketh constantly—or sincerely
(compare
29. hardeneth his face—is obstinate.
directeth … way—considers it, and acts advisedly.
30, 31. Men's best devices and reliances are
vain compared with God's, or without His aid (
CHAPTER 22
1. A good name—(
loving favour—kind regard, that is, of the wise and good.
2. Before God all are on the same footing
(
3. are punished—that is, for their temerity; for the evil is not necessarily punitive, as the prudent might otherwise be its objects.
4. humility and the fear of the Lord—are
in apposition; one produces the other. On the results, compare
5. he that … them—Those who
properly watch over their own souls are thus preserved from the dangers
which attend the way of perverse men (
6. Train—initiate, or early instruct.
the way—literally, "his way," that selected for him in which he should go; for early training secures habitual walking in it.
7. The influence of wealth sets aside moral
distinctions is implied, and, of course, disapproved (compare
8. (Compare
the rod … fail—His power to do evil will be destroyed.
9. a bountiful eye—that is, a beneficent disposition.
for he giveth … poor—His acts prove it.
10. Cast out—or drive away. Scorners foster strife by taunts and revilings.
11. (Compare Margin).
pureness of heart—and gentle, kind words win favor, even from kings.
12. preserve—or guard.
knowledge—its principles and possessors.
overthroweth—utterly confounds and destroys the wicked.
13. Frivolous excuses satisfy the indolent man's conscience.
14. The mouth—or flattering speeches
(
15. is bound—or firmly fixed. Chastisement deters from crime and so leads to reformation of principle.
16. These two vices pertain to the same selfish feeling. Both are deservedly odious to God and incur punishment.
17. Here begins another division of the book,
marked by those encouragements to the pursuit of wisdom, which are
found in the earlier chapters. It will be observed that at
18. These lessons must be laid up in the mind, and
fitted—or better, "fixed" in the lips so as to be ever ready.
19. That … Lord—This is the design of the instruction.
20. excellent things—or probably of former times.
counsels and knowledge—both advice and instruction.
21. Specially he desires to secure accuracy, so that his pupil may teach others.
22, 23. Here follow ten precepts of two verses
each. Though men fail to defend the poor, God will (
in the gate—place of public gathering
(
24, 25. (Compare
25. a snare … soul—The unsuspecting are often misled by bad company.
26, 27. (Compare
27. should he take, &c.—that is, the creditor.
28. (Compare
29. Success rewards diligence (
CHAPTER 23
1. Avoid the dangers of gluttony.
2. put a knife—an Eastern figure for putting restraint on the appetite.
3. are deceitful meat—though well tasted, injurious.
4, 5. (Compare
thine own wisdom—which regards riches intrinsically as a blessing.
5. Wilt … eyes—As the eyes fly after or seek riches, they are not, that is, either become transitory or unsatisfying; fully expressed by their flying away.
6-8. Beware of deceitful men, whose courtesies even you will repent of having accepted.
evil eye—or purpose (
8. The morsel … words—that is, disgusted with his true character, all pleasant intercourse will be destroyed.
9. (Compare
10, 11. (Compare
11. redeemer—or avenger (
plead … thee—(Compare
12. Here begins another series of precepts.
13, 14. While there is little danger that the use of the "divine ordinance of the rod" will produce bodily harm, there is great hope of spiritual good.
15, 16. The pleasure afforded the teacher by the pupil's progress is a motive to diligence.
16. my reins—(Compare
17, 18. (Compare Margin). The prosperity of the wicked is short.
18. an end—or, "hereafter," another
time, when apparent inequalities shall be adjusted (compare
19-21. guide … way—or direct thy
thoughts to a right course of conduct (compare
20. riotous … flesh—prodigal, or eating more than necessary. Instead of "their flesh" (compare Margin), better, "flesh to them," that is, used for pleasure.
21. drowsiness—the dreamy sleep of the slothful.
22. Hearken—that is, obey (
despise … old—Adults revere the parents whom, as children, they once obeyed.
23. Buy—literally, "get" (
truth—generally and specially as opposed to errors of all kinds.
24, 25. (Compare
26-35. A solemn warning against whoredom and
drunkenness (
give me—This is the address of that
divine wisdom so often presented (
heart—confidence.
observe—keep.
my ways—such as I teach you (
27, 28. deep ditch—a narrow pit, out of which it is hard to climb.
lieth in wait—to ensnare men into the
pit, as hunters entrap game (compare
28. increaseth …
transgressors—(
29, 30. This picture is often sadly realized now.
mixed wine—(Compare
31. when … red—the color denoting
greater strength (compare
giveth … cup—literally, "gives its eye," that is, sparkles.
moveth … aright—Perhaps its foaming is meant.
32. The acute miseries resulting from drunkenness contrasted with the temptations.
33, 34. The moral effects: it inflames passion
(
35. awake—that is, from drunkenness
(
CHAPTER 24
1, 2. (Compare
2. studieth—meditateth.
talk … mischief—Their expressed purposes are to do evil.
3, 4. (Compare
house—including the family.
4. by knowledge … riches—(
5, 6. The general statement (
7. (Compare
in the gate—(Compare
8. So called even if he fails to do evil.
9. Same thought varied.
10. Literally, "If thou fail in the day of straits (adversity), strait (or, small) is thy strength," which is then truly tested.
11, 12. Neglect of known duty is sin (
ready—literally, "bowing down"
to be slain—that is, unjustly. God's retributive justice cannot be avoided by professed ignorance.
13, 14. As delicious food whets the appetite, so should the rewards of wisdom excite us to seek it.
14. reward—literally, "after part," the
proper result (compare
15, 16. The plots of the wicked against the
good, though partially, shall not be fully successful (
16. seven times—often, or many (
17, 18. Yet let none rejoice over the fate of
evildoers, lest God punish their wrong spirit by relieving the sufferer
(compare
19, 20. (
20. candle—or, "prosperity"; it shall
come to an end (
21, 22. A warning against impiety and
resistance to lawful rule (
meddle … change—(Compare Margin), literally, "mingle not yourself," avoid the society of restless persons.
22. their calamity, &c.—either what God and the king inflict, or what changers and their company suffer; better the first.
23. These … wise—literally, "are
of the wise," as authors (compare "Psalms of David," Hebrew).
"These" refers to the verses following,
to have respect—literally, "to discern faces," show partiality,
24, 25. of which an example is justifying the wicked, to which is opposed, rebuking him, which has a blessing.
26. kiss his lips—love and obey, do
homage (
right answer—literally, "plain words"
(compare
27. Prepare … in the field—Secure, by diligence, a proper support, and then build; provide necessaries, then comforts, to which a house rather pertained, in a mild climate, permitting the use of tents.
28. Do not speak even truth needlessly against any, and never falsehood.
29. Especially avoid retaliation (
30, 31. A striking picture of the effects of sloth.
32-34. From the folly of the sluggard learn
wisdom (
CHAPTER 25
1. The character of these proverbs sustains the title (see Introduction).
also—refers to the former part of the book.
copied out—literally, "transferred," that is, from some other book to this; not given from memory.
2. God's unsearchableness impresses us with
awe (compare
3. Ye wisely keeping state secrets, which to common men are as inaccessible heights and depths.
4, 5. As separating impurities from ore leaves pure silver, so taking from a king wicked counsellors leaves a wise and beneficent government.
5. before—or, "in presence of," as courtiers stood about a king.
6, 7. Do not intrude into the presence of the
king, for the elevation of the humble is honorable, but the humbling of
the proud disgraceful (
8. (Compare
lest … shame—lest you do what you ought not, when shamed by defeat, or "lest thou art shut out from doing any thing."
9, 10. (Compare
secret—that is, of your opponent, for his disadvantage, and so you be disgraced, not having discussed your difficulties with him.
11. a word fitly—literally, "quickly," as wheels roll, just in time. The comparison as apples … silver gives a like sense.
apples, &c.—either real apples of golden color, in a silver network basket, or imitations on silver embroidery.
12. Those who desire to know and do rightly,
most highly esteem good counsel (
13. Snow from mountains was used to cool
drinks; so refreshing is a faithful messenger (
14. clouds—literally, "vapors" (
a false gift—promised, but not given.
15. Gentleness and kindness overcome the most powerful and obstinate.
long forbearing—or, "slowness to
anger" (
16, 17. A comparison, as a surfeit of honey produces physical disgust, so your company, however agreeable in moderation, may, if excessive, lead your friend to hate you.
18. A false witness is as destructive
to reputation, as such weapons to the body (
beareth … witness—literally, "answereth questions," as before a judge, against his neighbor.
19. Treachery annoys as well as deceives.
20. Not only is the incongruity of songs (that is, joyful) and sadness meant, but an accession of sadness, by want of sympathy, is implied.
21, 22. (Compare
23. Better, "As the north wind bringeth forth
(
24. (Compare
25. (Compare
good news—that is, of some loved interest or absent friend, the more grateful as coming from afar.
26. From troubled fountains and corrupt springs no healthy water is to be had, so when the righteous are oppressed by the wicked, their power for good is lessened or destroyed.
27. Satiety surfeits (
is not glory—"not" is supplied from
the first clause, or "is grievous," in which sense a similar word is
used (
28. Such are exposed to the incursions of evil thoughts and successful temptations.
CHAPTER 26
1. The incongruities of nature illustrate also
those of the moral world. The fool's unworthiness is also implied
(
2. Though not obvious to us,
the bird—literally, "sparrow"—and
swallow—have an object in their motions, so penal evil falls on none without a reason.
3. The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.
4, 5. Answer not—that is, approvingly by like folly.
5. Answer—by reproof.
6. A fool fails by folly as surely as if he were maimed.
drinketh damage—that is, gets it
abundantly (
7. legs … equal—or, "take away the
legs," or "the legs … are weak." In any case the idea is that
they are the occasion of an awkwardness, such as the fool shows in
using a parable or proverb (see Introduction;
8. A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.
9. As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.
10. Various versions of this are proposed (compare Margin). Better perhaps—"Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.
transgressors—may be rendered "vagrants." The word "God" is improperly supplied.
11. returneth … folly—Though disgusting to others, the fool delights in his folly.
12. The self-conceited are taught with more difficulty than the stupid.
13. (Compare
14. (Compare
15. (Compare
16. The thoughtless being ignorant of their ignorance are conceited.
17. meddleth—as in
18, 19. Such are reckless of results.
20, 21. The talebearers foster (
22. (Compare
23. Warm professions can no more give value to insincerity than silver coating to rude earthenware.
24. dissembleth—though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.
25. Sentiment of
seven abominations in his heart—that
is, very many (compare
26, 27. Deceit will at last be exposed, and
the wicked by their own arts often bring on retribution (compare
28. Men hate those they injure.
A lying tongue—"lips" for the persons
(compare
CHAPTER 27
1. Do not confide implicitly in your plans
(
2. Avoid self-praise.
3. heavy—The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.
a fool's wrath—is unreasonable and excessive.
4. envy—or, "jealousy" (compare
Margin;
5, 6. secret love—not manifested in acts is useless; and even, if its exhibition by rebukes wounds us, such love is preferable to the frequent (compare Margin), and hence deceitful, kisses of an enemy.
7. The luxury of wealth confers less happiness than the healthy appetite of labor.
8. Such are not only out of place, but out of duty and in danger.
9. rejoice the heart—the organ of perceiving what pleases the senses.
sweetness … counsel—or, "wise counsel is also pleasing."
10. Adhere to tried friends. The ties of blood may be less reliable than those of genuine friendship.
11. The wisdom of children both reflects credit on parents and contributes to their aid in difficulties.
12, 13. (Compare
14. Excessive zeal in praising raises suspicions of selfishness.
15. (Compare
very … day—literally, "a day of showers."
16. hideth—or, "restrains" (that is, tries to do it); is as fruitless an effort, as that of holding the wind.
the ointment of his right hand—the
organ of power (
17. a man sharpeneth … friend—that is, conversation promotes intelligence, which the face exhibits.
18. Diligence secures a reward, even for the humble servant.
19. We may see our characters in the developed tempers of others.
20. Men's cupidity is as insatiable as the grave.
21. Praise tests character.
a man to his praise—according to his praise, as he bears it. Thus vain men seek it, weak men are inflated by it, wise men disregard it, &c.
22. The obstinate wickedness of such is incurable by the heaviest inflictions.
23, 24. flocks—constituted the staple of
wealth. It is only by care and diligence that the most solid
possessions can be perpetuated (
25-27. The fact that providential arrangements
furnish the means of competence to those who properly use them is
another motive to diligence (compare
The hay appeareth—literally, "Grass
appeareth" (
27. household—literally, "house," the
family (
CHAPTER 28
1. A bad conscience makes men timid; the
righteous are alone truly bold (
2. Anarchy producing contending rulers shortens the reign of each.
but by a man … prolonged—or, "by a man of understanding—that is, a good ruler—he who knows or regards the right, that is, a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good.
3. A poor man, &c.—Such, in power, exact more severely, and so leave subjects bare.
4. They that forsake … wicked—Wrongdoers encourage one another.
5. (Compare
6. (Compare
7. (Compare
riotous men—or, "gluttons" (
8. usury … unjust gain—(Compare Margin). The two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth.
9. (Compare
hearing—that is, obeying. God requires
sincere worshippers (
10. (Compare
11. A poor but wise man can discover (and expose) the rich and self-conceited.
12. great glory—or, cause for it to a
people, for the righteous rejoice in good, and righteousness exalts a
nation (
a man … hidden—that is, the good retire, or all kinds try to escape a wicked rule.
13. (Compare
14. feareth—that is, God, and so repents.
hardeneth his heart—makes himself
insensible to sin, and so will not repent (
15. The rapacity and cruelty of such beasts
well represent some wicked men (compare
16. The prince … understanding—that is, He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast.
17. doeth violence … blood,
&c.—or, that is oppressed by the blood of life (
to the pit—the grave or destruction
(
stay him—sustain or deliver him.
18. (Compare
19. (Compare
vain persons—idle, useless drones,
implying that they are also wicked (
20. maketh haste … rich—implying
deceit or fraud (
21. respect of persons—(
22. (Compare
evil eye—in the general sense of
poverty … him—by God's providence.
23. (Compare
24. (Compare
25. of a proud heart—literally, "puffed up of soul"—that is, self-confident, and hence overbearing and litigious.
made fat—or, "prosperous" (
26. (Compare
walketh wisely—that is, trusting in
God (
27. (Compare
hideth his eyes—as the face (
28. The elevation of the wicked to power
drives men to seek refuge from tyranny (compare
CHAPTER 29
1. hardeneth … neck—obstinately
refuses counsel (
destroyed—literally, "shivered" or "utterly broken to pieces."
without remedy—literally, "without healing" or repairing.
2. (Compare
in authority—(Compare Margin), increased in power.
3. (Compare
4. by judgment—that is, righteous
decisions, opposed to those procured by gifts (compare
land—for nation.
5. (Compare
spreadeth … feet—By misleading him as to his real character, the flatterer brings him to evil, prepared by himself or others.
6. In—or, "By"
the transgression—he is brought into
difficulty (
7. considereth—literally, "knows," as
the cause—that is, in courts of
justice (compare
8. Scornful men—those who contemptuously disregard God's law.
bring—(Compare Margin), kindle strife.
turn away wrath—that is, "abate wrath."
9. contendeth—that is, in law.
whether … laugh—The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.
10. bloodthirsty—(Compare
Margin), murderers (
hate, &c.—(Pr 1:11;
seek … soul—that is, to preserve it.
11. (Compare
mind—or, "spirit," for anger or any ill passion which the righteous restrain.
12. His servants imitate him.
13. (Compare
deceitful man—literally, "man of vexations," an exactor.
the Lord … their eyes—sustains
their lives (
14. (Compare
15. (Compare
16. (Compare
shall see … fall—and triumph in
it (
17. (Compare
give thee rest—peace and quiet
(compare
18. no vision—instruction in God's
truth, which was by prophets, through visions (
people perish—(Compare Margin), are deprived of moral restraints.
keepeth the law—has, and observes,
instruction (
19. A servant—who lacks good principle.
corrected—or discovered.
will not answer—that is, will not obey.
20. (Compare
hasty in … words?—implying
self-conceit (
21. become his son—assume the place and privileges of one.
22. (Compare
23. (Compare
honour … spirit—or, "such shall
lay hold on honor" (
24. hateth … soul—(Compare
heareth cursing—(
25. The fear … snare—involves men
in difficulty (compare
shall be safe—(Compare Margin;
26. (Compare Margin;
27. (Compare
CHAPTER 30
1. This is the title of this chapter (see Introduction).
the prophecy—literally, "the burden"
(compare
the man spake—literally, "the saying
of the man"; an expression used to denote any solemn and important
announcement (compare
2-4. brutish—stupid, a strong term to
denote his lowly self-estimation; or he may speak of such as his
natural condition, as contrasted with God's all-seeing comprehensive
knowledge and almighty power. The questions of this clause emphatically
deny the attributes mentioned to be those of any creature, thus
impressively strengthening the implied reference of the former to God
(compare
5. (Compare
6. Add … words—implying that his sole reliance was on God's all-sufficient teaching.
reprove thee—or, "convict thee"—and so the falsehood will appear.
7-9. A prayer for exemption from wickedness, and the extremes of poverty and riches, the two things mentioned. Contentment is implied as desired.
8. vanity—all sorts of sinful acts
(
9. be full … deny—that is, puffed up by the pride of prosperity.
take the name … vain—This is not
(Hebrew) the form (compare
10. Accuse not—Slander not (
curse … guilty—lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear.
11-14. Four kinds of hateful persons—(1)
graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors
(compare on
15, 16. horse leech—supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration.
There are three … yea,
four—(Compare
17. The eye—for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received.
the ravens … eagles … eat—either as dying unnaturally, or being left unburied, or both.
18-20. Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.
20. she eateth … mouth—that is, she hides the evidences of her shame and professes innocence.
21-23. Pride and cruelty, the undue exaltation
of those unfit to hold power, produce those vices which disquiet
society (compare
23. heir … mistress—that is, takes
her place as a wife (
24-31. These verses provide two classes of apt
illustrations of various aspects of the moral world, which the reader
is left to apply. By the first (
26. conies—mountain mice, or rabbits.
28. spider—tolerated, even in palaces, to destroy flies.
taketh … hands—or, uses with activity the limbs provided for taking prey.
32. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt.
lay … hand upon thy mouth—"lay"
is well supplied (
33. That is, strife—or other ills, as surely arise from devising evil as natural effects from natural causes.
CHAPTER 31
1. On the title of this, the sixth part of the book, see Introduction.
prophecy—(See on
2. What, my son?—that is, What shall I say? Repetitions denote earnestness.
son of my womb—as our phrase, "my own son," a term of special affection.
son of my vows—as one dedicated to God; so the word "Lemuel" may mean.
3-9. Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence.
strength—mental and bodily resources for health and comfort.
thy ways—or course of life.
to that … kings—literally, "to
the destroying of kings," avoid destructive pleasures (compare
4, 5. Stimulants enfeeble reason, pervert the
heart, and do not suit rulers, who need clear and steady minds, and
well-governed affections (compare
pervert … afflicted—They give unrighteous decisions against the poor.
6, 7. The proper use of such drinks is to
restore tone to feeble bodies and depressed minds (compare
8, 9. Open … cause—Plead for those
who cannot plead for themselves, as the orphan, stranger, &c.
(compare
appointed to destruction—who are
otherwise ruined by their oppressors (compare
10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).
Who … woman—The question implies
that such are rare, though not entirely wanting (compare
virtuous—literally, "of strength,"
that is, moral courage (compare
her price, &c.—(compare
11. heart … trust in her—He relies on her prudence and skill.
no need of spoil—does not lack profit or gain, especially, that obtained by the risk of war.
12. do … good—contribute good to him.
13, 14. Ancient women of rank thus wrought with their hands; and such, indeed, were the customs of Western women a few centuries since. In the East also, the fabrics were articles of merchandise.
15. She diligently attends to expending as well as gathering wealth;
16. and hence has means to purchase property.
17, 18. To energy she adds a watchfulness in
bargains, and a protracted and painful industry. The last clause may
figuratively denote that her prosperity (compare
19. No work, however mean, if honest, is disdained.
20. Industry enables her to be charitable.
21. scarlet—or, "purple," by reason of the dyes used, the best fabrics; as a matter of taste also; the color suits cold.
22. coverings of tapestry—or, "coverlets," that is, for beds.
silk—or, "linen" (compare
and purple—that is, the most costly goods.
23. in the gates—(compare
24. fine linen—or, "linen shirts," or the material for them.
girdles—were often costly and highly
valued (
delivereth—or, "giveth as a present" or "to sell."
25. Strength and honour—Strong and beautiful is her clothing; or, figuratively, for moral character, vigorous and honorable.
shall rejoice … come—in confidence of certain maintenance.
26. Her conversation is wise and gentle.
27. (Compare
28. She is honored by those who best know her.
29. The words are those of her husband, praising her.
virtuously—(Compare
30. Favour—or, "Grace" of personal manner.
beauty—of face, or form (compare
31. The result of her labor is her best eulogy. Nothing can add to the simple beauty of this admirable portrait. On the measure of its realization in the daughters of our own day rest untold results, in the domestic, and, therefore, the civil and religious, welfare of the people.
ECCLESIASTES; OR THE PREACHER.
THE GREEK TITLE IN THE LXX.
Commentary by A. R. Faussett
INTRODUCTION
The Hebrew title is Koheleth, which the
speaker in it applies to himself (
Solomon was plainly the author (
The Scope of
Ecclesiastes is to show the vanity of all mere human pursuits, when
made the chief end, as contrasted with the real blessedness of true
wisdom, that is, religion. The immortality of the soul is dwelt on
incidentally, as subsidiary to the main scope. Moses' law took this
truth for granted but drew its sanctions of rewards and punishments in
accordance with the theocracy, which was under a special providence of
God as the temporal King of Israel, from the present
life, rather than the future. But after Israel chose an earthly
king, God withdrew, in part, His extraordinary providence, so that
under Solomon, temporal rewards did not invariably follow virtue, and
punishments vice (compare
It is objected that sensual epicurism seems to be
inculcated (
The Chief Good is that
the possession of that which makes us happy, is to be sought as the
end, for its own sake; whereas, all other things are but
means towards it. Philosophers, who made it the great subject of
inquiry, restricted it to the present life, treating the eternal as
unreal, and only useful to awe the multitude with. But Solomon shows
the vanity of all human things (so-called philosophy included) to
satisfy the soul, and that heavenly wisdom alone is the chief good. He
had taught so when young (
It is divided into two parts—Ec 1:1-6:10 showing the vanity of earthly
things;
CHAPTER 1
1. the Preacher—and Convener of
assemblies for the purpose. See my Preface. Koheleth in Hebrew, a
symbolical name for Solomon, and of Heavenly Wisdom
speaking through and identified with him.
of Jerusalem—rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.
2. The theme proposed of the first part of his discourse.
Vanity of vanities—Hebraism for the
most utter vanity. So "holy of holies" (
all—Hebrew, "the all"; all without exception, namely, earthly things.
vanity—not in themselves, for God
maketh nothing in vain (
3. What profit … labour—that is,
"What profit" as to the chief good (
under the sun—that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.
4. earth … for ever—(
5. (
6. according to his circuits—that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.
7. By subterraneous cavities, and by
evaporation forming rain clouds, the fountains and rivers are supplied
from the sea, into which they then flow back. The connection is:
Individual men are continually changing, while the succession
of the race continues; just as the sun, wind, and rivers are ever
shifting about, while the cycle in which they move is invariable; they
return to the point whence they set out. Hence is man, as in these
objects of nature which are his analogue, with all the seeming changes
"there is no new thing" (
8. Maurer
translates, "All words are wearied out," that is, are
inadequate, as also, "man cannot express" all the things in the world
which undergo this ceaseless, changeless cycle of vicissitudes: "The
eye is not satisfied with seeing them," &c. But it is plainly a
return to the idea (
9. Rather, "no new thing at all"; as in
10. old time—Hebrew, "ages."
which was—The Hebrew plural
cannot be joined to the verb singular. Therefore translate: "It
hath been in the ages before; certainly it hath been before us" [Holden]. Or, as Maurer: "That which has been (done) before us (in
our presence,
11. The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors.
those that … come after—that is,
those that live still later than the "things, rather the
persons or generations,
12. Resumption of
was king—instead of "am," because he is about to give the results of his past experience during his long reign.
in Jerusalem—specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.
13. this sore travail—namely, that of
"searching out all things done under heaven." Not human wisdom in
general, which comes afterwards (
exercised—that is, disciplined; literally, "that they may thereby chastise, or humble themselves."
14. The reason is here given why investigation
into man's "works" is only "sore travail" (
vexation of—"a preying upon"
the Spirit—Maurer translates; "the pursuit of wind," as in
15. Investigation (
wanting—(
numbered—so as to make a complete number; so equivalent to "supplied" [Maurer]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.
16. communed with … heart—(
come to great estate—Rather, "I have magnified and gotten" (literally, "added," increased), &c.
all … before me in
Jerusalem—namely, the priests, judges, and two kings that
preceded Solomon. His wisdom exceeded that of all before Jesus Christ,
the antitypical Koheleth, or "Gatherer of men," (
had … experience—literally, "had
seen" (
17. wisdom … madness—that is,
their effects, the works of human wisdom and folly respectively.
"Madness," literally, "vaunting extravagance";
18. wisdom … knowledge—not in
general, for wisdom, &c., are most excellent in their place; but
speculative knowledge of man's ways (
CHAPTER 2
He next tries pleasure and luxury, retaining however,
his worldly "wisdom" (
1. I said … heart—(
thee—my heart, I will test whether
thou canst find that solid good in pleasure which was not in "worldly
wisdom." But this also proves to be "vanity" (
2. laughter—including prosperity,
and joy in general (
mad—that is, when made the chief good; it is harmless in its proper place.
What doeth it?—Of what avail is it in
giving solid good? (
3-11. Illustration more at large of
I sought—I resolved, after search into many plans.
give myself unto wine—literally, "to
draw my flesh," or "body to wine" (including all banquetings). Image
from a captive drawn after a chariot in triumph (
yet acquainting …
wisdom—literally, "and my heart (still) was behaving,
or guiding itself," with wisdom [Gesenius]. Maurer
translates: "was weary of (worldly) wisdom." But the end of
folly—namely, pleasures of the flesh,
termed "mad,"
all the days, &c.—(See
Margin and
4. (
vineyards—(
5. gardens—Hebrew, "paradises," a
foreign word; Sanskrit, "a place enclosed with a wall";
Armenian and Arabic, "a pleasure ground with flowers and
shrubs near the king's house, or castle." An earthly paradise can never
make up for the want of the heavenly (
6. pools—artificial, for irrigating the
soil (
wood that bringeth forth—rather, "the grove that flourisheth with trees" [Lowth].
7. born in my house—These were esteemed
more trustworthy servants than those bought (
8. (
peculiar treasure of kings and …
provinces—contributed by them, as tributary to him (
singers—so David (
musical instruments … of all
sorts—introduced at banquets (
9. great—opulent (
remained—(
10. my labour—in procuring pleasures.
this—evanescent "joy" was my only
"portion out of all my labor" (
11. But all these I felt were only "vanity,"
and of "no profit" as to the chief good. "Wisdom" (worldly common
sense, sagacity), which still "remained with me" (
12. He had tried (worldly) wisdom (
wisdom excelleth folly (
what can the man do … already
done—(
13, 14. (
15. why was I—so anxious to become,
&c. (
Then—Since such is the case.
this—namely, pursuit of (worldly)
wisdom; it can never fill the place of the true wisdom (
16. remembrance—a great aim of the
worldly (
for ever—no perpetual memorial.
that which now is—Maurer, "In the days to come all things shall be now long ago forgotten."
17. Disappointed in one experiment after
another, he is weary of life. The backslider ought to have rather
reasoned as the prodigal (
grievous unto me—(
18, 19. One hope alone was left to the
disappointed worldling, the perpetuation of his name and riches,
laboriously gathered, through his successor. For selfishness is mostly
at the root of worldly parents' alleged providence for their children.
But now the remembrance of how he himself, the piously reared child of
David, had disregarded his father's dying charge (
20. I gave up as desperate all hope of solid fruit from my labor.
21. Suppose "there is a man," &c.
equity—rather "with success," as the
Hebrew is rendered (
evil—not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.
22. Same sentiment as in
23. The only fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself), grief.
24. English Version gives a seemingly
Epicurean sense, contrary to the general scope. The Hebrew,
literally is, "It is not good for man that he should eat,"
&c., "and should make his soul see good" (or "show his soul,
that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss,
This also I saw—I perceived by
experience that good (real pleasure) is not to be taken at will, but
comes only from the hand of God [Weiss]
(
25. hasten—after indulgences (
26. True, literally, in the Jewish theocracy;
and in some measure in all ages (
that he—the sinner
may give—that is, unconsciously and in
spite of himself. The godly Solomon had satisfaction in his riches and
wisdom, when God gave them (
CHAPTER 3
Earthly pursuits are no doubt lawful in their proper
time and order (
1. Man has his appointed cycle of seasons and
vicissitudes, as the sun, wind, and water (
purpose—as there is a fixed "season"
in God's "purposes" (for example, He has fixed the "time" when man is
"to be born," and "to die,"
2. time to die—(
plant—A man can no more reverse the
times and order of "planting," and of "digging up," and transplanting,
than he can alter the times fixed for his "birth" and "death." To try
to "plant" out of season is vanity, however good in
season; so to make earthly things the chief end is vanity,
however good they be in order and season. Gill takes it, not so well, figuratively (
3. time to kill—namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
to heal—God has His times for
"healing" (literally,
time to break down—cities, as Jerusalem, by Nebuchadnezzar.
build up—as Jerusalem, in the time of
Zerubbabel; spiritually (
4. mourn—namely, for the dead (
dance—as David before the ark (
5. cast away stones—as out of a garden
or vineyard (
gather—for building; figuratively, the
Gentiles, once castaway stones, were in due time made parts of the
spiritual building (
refrain … embracing—(
6. time to get—for example, to gain
honestly a livelihood (
lose—When God wills losses to us, then is our time to be content.
keep—not to give to the idle beggar
(
cast away—in charity (
7. rend—garments, in mourning (
silence—(
8. hate—for example, sin, lusts (
a time of war … peace—(
9. But these earthly pursuits, while lawful in
their season, are "unprofitable" when made by man, what God never
intended them to be, the chief good. Solomon had tried to create an
artificial forced joy, at times when he ought rather to have been
serious; the result, therefore, of his labor to be happy, out of God's
order, was disappointment. "A time to plant" (
10. (See on
11. his time—that is, in its
proper season (
set the world in their heart—given
them capacities to understand the world of nature as reflecting
God's wisdom in its beautiful order and times (
so that—that is, but in such a manner
that man only sees a portion, not the whole "from beginning to end"
(
12. in them—in God's works (
13. Literally, "And also as to every man who
eats … this is the gift of God" (
14. (
for ever—as opposed to man's perishing
labors (
any thing taken from it—opposed to
man's "crooked and wanting" works (
15. Resumption of
requireth that … past—After many
changes, God's law requires the return of the same cycle of
events, as in the past, literally, "that which is driven on."
The Septuagint and Syriac translate: "God requireth (that
is, avengeth) the persecuted man"; a transition to
16. Here a difficulty is suggested. If God
"requires" events to move in their perpetual cycle, why are the wicked
allowed to deal unrighteously in the place where injustice ought least
of all to be; namely, "the place of judgment" (
17. Solution of it. There is a coming judgment
in which God will vindicate His righteous ways. The sinner's "time" of
his unrighteous "work" is short. God also has His "time" and "work" of
judgment; and, meanwhile, is overruling, for good at last, what seems
now dark. Man cannot now "find out" the plan of God's ways (
there—(
18. estate—The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.
sons of men—rather, "sons of Adam," a
phrase used for "fallen men." The toleration of injustice until the
judgment is designed to "manifest" men's characters in their fallen
state, to see whether the oppressed will bear themselves aright amidst
their wrongs, knowing that the time is short, and there is a coming
judgment. The oppressed share in death, but the comparison to "beasts"
applies especially to the ungodly oppressors (
19. Literally, "For the sons of men (Adam)
are a mere chance, as also the beast is a mere chance." These
words can only be the sentiments of the skeptical oppressors. God's
delay in judgment gives scope for the "manifestation" of their
infidelity (
breath—vitality.
21. Who knoweth—Not doubt of the
destination of man's spirit (
22. (Compare
his portion—in the present life. If it
were made his main portion, it would be "vanity" (
for who, &c.—Our ignorance as to
the future, which is God's "time" (
CHAPTER 4
1. returned—namely, to the thought set
forth (
power—Maurer, not so well, "violence."
no comforter—twice said to express
continued suffering without any to give comfort (
2. A profane sentiment if severed from its
connection; but just in its bearing on Solomon's scope. If religion
were not taken into account (
3. not seen—nor experienced.
4. right—rather, "prosperous" (see on
5. Still the
fool (the wicked oppressor) is not to
be envied even in this life, who "folds his hands together" in
idleness (
eateth his own flesh—that is, is a
self-tormentor, never satisfied, his spirit preying on itself
(
6. Hebrew; "One open hand (palm)
full of quietness, than both closed hands full of travail."
"Quietness" (mental tranquillity flowing from honest labor), opposed to
"eating one's own flesh" (
7. A vanity described in
8. not a second—no partner.
child—"son or brother," put for any
heir (
eye—(
9. Two—opposed to "one" (
reward—Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.
10. if they fall—if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.
11. (See on
12. one—enemy.
threefold cord—proverbial for a
combination of many—for example, husband, wife, and
children (
13. The "threefold cord" [
will no more be admonished—knows not
yet how to take warning (see Margin) God had by Ahijah already
intimated the judgment coming on Solomon (
14. out of prison—Solomon uses this
phrase of a supposed case; for example, Joseph raised from a dungeon to
be lord of Egypt. His words are at the same time so framed by the Holy
Ghost that they answer virtually to Jeroboam, who fled to escape a
"prison" and death from Solomon, to Shishak of Egypt (
whereas … becometh poor—rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).
15. "I considered all the living," the present generation, in relation to ("with") the "second youth" (the "legitimate successor" of the "old king," as opposed to the "poor youth," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam.
in his stead—the old king's.
16. Notwithstanding their now worshipping the
rising sun, the heir-apparent, I reflected that "there were no bounds,
no stability (
also they that come after—that is, the next generation,
shall not rejoice in him—namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.
CHAPTER 5
1. From vanity connected with kings, he passes
to vanities (
Keep thy foot—In going to worship, go
with considerate, circumspect, reverent feeling. The allusion is to the
taking off the shoes, or sandals, in entering a temple (
hear—rather, "To be ready (to draw
nigh with the desire) to hear (obey) is a better sacrifice than the
offering of fools" [Holden].
(Vulgate; Syriac). (
2. rash—opposed to the considerate
reverence ("keep thy foot,"
God is in heaven—Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
3. As much "business," engrossing the mind,
gives birth to incoherent "dreams," so many words, uttered
inconsiderately in prayer, give birth to and betray "a fool's speech"
(
fool's voice—answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
4. When thou vowest a vow unto God—Hasty
words in prayer (
5. (
6. thy flesh—Vow not with "thy mouth" a
vow (for example, fasting), which the lusts of the flesh ("body,"
angel—the "messenger" of God (
7. (See on
8. As in
the matter—literally, "the pleasure,"
or purpose (
higher than the highest—(
regardeth—(
there be higher—plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [Weiss].
9. "The profit (produce) of the earth is
(ordained) for (the common good of) all: even the king himself is
served by (the fruits of) the field" (
10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
shall not be satisfied—so the
oppressor "eateth his own flesh" (see on
with increase—is not satisfied with the gain that he makes.
11. they … that eat them—the rich
man's dependents (
12. Another argument against anxiety to gain
riches. "Sleep … sweet" answers to "quietness" (
13, 14. Proofs of God's judgments even in this
world (
16. Even supposing that he loses not his
wealth before death, then at least he must go stripped of it all
(
laboured for the wind—(
17. eateth—appropriately put for
"liveth" in general, as connected with
darkness—opposed to "light (joy) of
countenance" (
wrath—fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
18. Returns to the sentiment (
which God giveth—namely, both the good of his labor and his life.
his portion—legitimately. It is God's
gift that makes it so when regarded as such. Such a one will use, not
abuse, earthly things (
19. As
to take his portion—limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.
20. He will not remember much, looking back
with disappointment, as the ungodly do (
answereth … in the joy—God answers his prayers in giving him "power" to enjoy his blessings. Gesenius and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. Holden, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.
CHAPTER 6
1. common—or else more literally,—"great upon man," falls heavily upon man.
2. for his soul—that is, his enjoyment.
God giveth him not power to eat—This
distinguishes him from the "rich" man in
stranger—those not akin, nay, even
hostile to him (
3. Even if a man (of this character) have very
many (equivalent to "a hundred,"
4. he—rather "it," "the untimely birth." So "its," not "his name."
with vanity—to no purpose; a type of the driftless existence of him who makes riches the chief good.
darkness—of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.
5. this—yet "it has more rest than" the toiling, gloomy miser.
6. If the miser's length of "life" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither "all go." He is fit neither for life, nor death, nor eternity.
7. man—rather, "the man," namely, the
miser (
appetite—Hebrew, "the soul."
The insatiability of the desire prevents that which is the only end
proposed in toils, namely, self-gratification; "the man" thus gets no
"good" out of his wealth (
8. For—"However" [Maurer]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?"
What—advantage, that is, superiority, above him who knows not how to walk uprightly
hath the poor who knoweth to walk before the
living?—that is, to use and enjoy life aright (
9. Answer to the question in
Better is the sight of the eyes—the wise man's godly enjoyment of present seen blessings
than the (fool's)
wandering—literally, walking (
this—restless wandering of desire, and
not enjoying contentedly the present (
10. Part II begins here. Since man's toils are
vain, what is the chief good? (
That which hath been—man's various circumstances
is named already—not only has existed,
and it is known that it—vanity
is man—Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.
neither may he contend, &c.—(Ro 9:20).
11. "Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.),
what is man the better—of these vain things as regards the chief good? None whatever.
12. For who knoweth, &c.—The ungodly
know not what is really "good" during life, nor "what shall be after
them," that is, what will be the event of their undertakings (
CHAPTER 7
1. (See on
name—character; a godly mind and life;
not mere reputation with man, but what a man is in the
eyes of God, with whom the name and reality are one thing
(
ointment—used lavishly at costly
banquets and peculiarly refreshing in the sultry East. The
Hebrew for "name" and for "ointment," have a happy paronomasia,
Sheem and Shemen. "Ointment" is fragrant only in the
place where the person is whose head and garment are scented, and only
for a time. The "name" given by God to His child (
and the day of [his] death,
&c.—not a general censure upon God for creating man; but,
connected with the previous clause, death is to him, who hath a godly
name, "better" than the day of his birth; "far better," as
2. Proving that it is not a sensual
enjoyment of earthly goods which is meant in
3. Sorrow—such as arises from serious thoughts of eternity.
laughter—reckless mirth (
by the sadness … better—(
5. (
6. crackling—answers to the loud
merriment of fools. It is the very fire consuming them which produces
the seeming merry noise (
7. oppression—recurring to the idea
(
a gift—that is, the sight of
bribery in "places of judgment" (
8. connected with
9. angry—impatient at adversity
befalling thee, as Job was (
10. Do not call in question God's ways in
making thy former days better than thy present, as Job did (
11. Rather, "Wisdom, as compared with
an inheritance, is good," that is, is as good as an inheritance; "yea,
better (literally, and a profit) to them that see the sun" (that is,
the living,
12. Literally, (To be) in (that is, under) the
shadow (
is, that—rather, "the excellency of
the knowledge of wisdom giveth life," that is, life in the
highest sense, here and hereafter (
13. Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.
straight … crooked—Man cannot
amend what God wills to be "wanting" and "adverse" (
14. consider—resumed from
after him—equivalent to "that man may
not find anything (to blame) after God" (that is, after
"considering God's work,"
15. An objection entertained by Solomon
in the days of his vanity—his apostasy
(
just … perisheth—(
wicked … prolongeth—See the
antidote to the abuse of this statement in
16. Holden
makes
over wise—(
destroy thyself—expose thyself to
needless persecution, austerities and the wrath of God; hence to an
untimely death. "Destroy thyself" answers to "perisheth" (
17. over much wicked—so worded, to
answer to "righteous over much." For if not taken thus, it would
seem to imply that we may be wicked a little. "Wicked"
refers to "wicked man" (
18. this … this—the two opposite
excesses (
he that feareth God shall come forth of them
all—shall escape all such extremes (
19. Hebrew, "The wisdom," that is, the
true wisdom, religion (
than ten mighty—that is, able and
valiant generals (
20. Referring to
21. As therefore thou being far from perfectly
"just" thyself, hast much to be forgiven by God, do not take too strict
account, as the self-righteous do (
22. (
23. All this—resuming the "all" in
I will be wise—I tried to "be wise,"
independently of God. But true wisdom was then "far from him," in spite
of his human wisdom, which he retained by God's gift. So "over
wise" (
24. That … far off …
deep—True wisdom is so when sought independently of "fear of
God" (
25. Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life.
wickedness of folly—He is now a step
further on the path of penitence than in
reason—rather, "the right estimation" of things. Holden translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).
26. "I find" that, of all my sinful follies,
none has been so ruinous a snare in seducing me from God as idolatrous
women (
whoso pleaseth God—as Joseph (
27. this—namely, what follows in
counting one by one—by comparing one thing with another [Holden and Maurer].
account—a right estimate. But
28. Rather, referring to his past experience, "Which my soul sought further, but I found not."
one man—that is, worthy of the name,
"man," "upright"; not more than one in a thousand of my courtiers
(
29. The "only" way of accounting for the
scarcity of even comparatively upright men and women is that, whereas
God made man upright, they (men) have, &c. The only account to be
"found" of the origin of evil, the great mystery of theology, is that
given in Holy Writ (
CHAPTER 8
1. Praise of true wisdom continued (
face to shine—(
boldness—austerity.
changed—into a benign expression by
true wisdom (religion) (
2. the king's—Jehovah, peculiarly the
king of Israel in the theocracy;
the oath of God—the covenant which God
made with Abraham and renewed with David; Solomon remembered
3. hasty—rather, "Be not
terror-struck so as to go out of His sight." Slavishly
"terror-struck" is characteristic of the sinner's feeling toward God;
he vainly tries to flee out of His sight (
stand not—persist not.
for he doeth—God inflicts what
punishment He pleases on persisting sinners (
4. God's very "word" is "power." So the gospel
word (
who may say, &c.—(Job 9:12; 33:13;
5. feel—experience.
time—the neglect of the right "times"
causes much of the sinful folly of the spiritually unwise (
judgment—the right manner [Holden]. But as God's future "judgment" is
connected with the "time for every purpose" in
6. therefore the misery, &c.—because the foolish sinner does not think of the right "times" and the "judgment."
7. he—the sinner, by neglecting times
(for example, "the accepted time, and the day of salvation,
8. spirit—"breath of life" (
discharge—alluding to the liability to
military service of all above twenty years old (
those … given to—literally, the
master of it. Wickedness can get money for the sinner, but
cannot deliver him from the death, temporal and eternal, which is its
penalty (
9. his own hurt—The tyrannical ruler
"hurts" not merely his subjects, but himself; so Rehoboam (
10. the wicked—namely, rulers (
buried—with funeral pomp by man,
though little meriting it (
come and gone from the place of the
holy—went to and came from the place of judicature,
where they sat as God's representatives (
forgotten—(
11. The reason why the wicked persevere in
sin: God's delay in judgment (
12. He says this, lest the sinner should abuse
the statement (
before him—literally, "at His presence"; reverently serve Him, realizing His continual presence.
13. neither shall he prolong—not a
contradiction to
shadow—(
14. An objection is here started (entertained
by Solomon in his apostasy), as in
15. no better thing, &c.—namely, for the "just" man, whose chief good is religion, not for the worldly.
abide—Hebrew, "adhere"; not
for ever, but it is the only sure good to be enjoyed from
earthly labors (equivalent to "of his labor the days of his
life"). Still, the language resembles the skeptical precept (
16. Reply to
CHAPTER 9
1. declare—rather, explore; the result
of my exploring is this, that "the righteous, &c., are in the hand
of God. No man knoweth either the love or hatred (of God to them) by
all that is before them," that is, by what is outwardly seen in
His present dealings (
2. All things … alike—not
universally; but as to death.
one event—not eternally; but death is common to all.
good—morally.
clean—ceremonially.
sacrificeth—alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth—rashly and falsely.
3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."
the dead—(
4. For—rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"
hope—not of mere temporal good (
dog—metaphor for the vilest persons
(
lion—the noblest of animals (
better—as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
5. know that they shall die—and may
thereby be led "so to number their days, that they may apply their
hearts to wisdom" (
dead know not anything—that is, so far
as their bodily senses and worldly affairs are concerned
(
neither … reward—no advantage
from their worldly labors (
memory—not of the righteous (
6. love, and … hatred,
&c.—(referring to
portion—Their "portion" was "in this
life" (
7. Addressed to the "righteous wise," spoken
of in
8. white—in token of joy (
ointment—(
9. wife … lovest—godly and true
love, opposed to the "snares" of the "thousand" concubines (
10. Whatsoever—namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as Holden would explain it.
hand, &c.—(Le 12:8, Margin;
thy might—diligence (
no work … in the grave—(
11. This verse qualifies the sentiment,
race … not to the swift—(
nor … battle to …
strong—(
bread—livelihood.
favour—of the great.
chance—seemingly, really Providence.
But as man cannot "find it out" (
12. his time—namely, of death (
evil net—fatal to them. The unexpected
suddenness of the capture is the point of comparison. So the second
coming of Jesus Christ, "as a snare" (
evil time—as an "evil net," fatal to them.
13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [Maurer].
14, 15. (
bulwarks—military works of besiegers.
15. poor—as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great.
no man remembered—(
16. Resuming the sentiment (
poor man's wisdom is despised—not the
poor man mentioned in
17. The words of wise, &c.—Though
generally the poor wise man is not heard (
ruleth—as the "great king" (
18. one sinner, &c.—(Jos 7:1, 11,
12). Though wisdom excels
folly (
CHAPTER 10
1. Following up
him that is in reputation—for example,
David (
2. (
right—The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.
3. by the way—in his ordinary
course; in his simplest acts (
4. spirit—anger.
yielding pacifieth—(
5. as—rather, "by reason of an error" [Maurer and Holden].
6. rich—not in mere wealth, but in
wisdom, as the antithesis to "folly" (for "foolish men") shows.
So Hebrew, rich, equivalent to "liberal," in a good sense (
7. servants upon horses—the worthless
exalted to dignity (
8. The fatal results to kings of such an
unwise policy; the wrong done to others recoils on themselves (
9. removeth stones—namely, of an ancient building [Weiss]. His neighbor's landmarks [Holden]. Cuts out from the quarry [Maurer].
endangered—by the splinters, or by the head of the hatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators.
10. iron … blunt—in "cleaving
wood" (
wisdom is profitable to direct—to a
prosperous issue. Instead of forcing matters by main "strength" to
one's own hurt (
11. A "serpent will bite" if "enchantment" is
not used; "and a babbling calumniator is no better." Therefore, as one
may escape a serpent by charms (
12. gracious—Thereby he takes precaution
against sudden injury (
swallow up himself—(
13. Illustrating the folly and
injuriousness of the fool's words; last clause of
14. full of words—(
a man cannot tell what shall be—(
15. labour … wearieth—(
knoweth not how to go to the
city—proverb for ignorance of the most ordinary
matters (
16. a child—given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.
eat in the morning—the usual time for
dispensing justice in the East (
17. son of nobles—not merely in blood,
but in virtue, the true nobility (
in due season—(
for strength—to refresh the body, not for revelry (included in "drunkenness").
18. building—literally, "the joining of
the rafters," namely, the kingdom (
hands—(
droppeth—By neglecting to repair the roof in time, the rain gets through.
19. Referring to
20. thought—literally, "consciousness."
rich—the great. The language, as
applied to earthly princes knowing the "thought," is figurative. But it
literally holds good of the King of kings (
bed-chamber—the most secret place
(
bird of the air, &c.—proverbial
(compare
CHAPTER 11
1.
bread—bread corn. As in the Lord's
prayer, all things needful for the body and soul. Solomon
reverts to the sentiment (
waters—image from the custom of sowing
seed by casting it from boats into the overflowing waters of the Nile,
or in any marshy ground. When the waters receded, the grain in the
alluvial soil sprang up (
2. portion—of thy bread.
seven—the perfect number.
eight—even to more than seven;
that is, "to many" (so "waters,"
evil—The day may be near, when you
will need the help of those whom you have bound to you by kindnesses
(
3. clouds—answering to "evil" (
tree—Once the storm uproots it, it
lies either northward or southward, according as it fell. So man's
character is unchangeable, whether for hell or heaven, once that death
overtakes him (
4. Therefore sow thy charity in faith, without
hesitancy or speculation as to results, because they may not seem
promising (
5. spirit—How the soul animates
the body! Thus the transition to the formation of the body "in
the womb" is more natural, than if with Maurer we translate it "wind" (
bones … grow—(
knowest not the works of God—(
6. morning … evening—early and late; when young and when old; in sunshine and under clouds.
seed—of godly works (
prosper—(
both … alike—Both the unpromising and the promising sowing may bear good fruit in others; certainly they shall to the faithful sower.
7. light—of life (
8. But while man thankfully enjoys life, "let
him remember" it will not last for ever. The "many days of darkness,"
that is, the unseen world (
All that cometh—that is, All that
followeth in the evil and dark days is vain, as far as
work for God is concerned (
9. Rejoice—not advice, but
warning.
youth … youth—distinct
Hebrew words, adolescence or boyhood (before
10. sorrow—that is, the lusts
that end in "sorrow," opposed to "rejoice," and "heart cheer thee"
(
flesh—the bodily organ by which the sensual thoughts of the "heart" are embodied in acts.
childhood—rather, "boyhood"; the same
Hebrew word as the first, "youth" in
youth—literally, the dawn of thy days.
CHAPTER 12
1. As
Creator—"Remember" that thou art not
thine own, but God's property; for He has created thee (
while … not—that is, before
that (
no pleasure—of a sensual kind (
2. Illustrating "the evil days" (
clouds … after … rain—After rain sunshine (comfort) might be looked for, but only a brief glimpse of it is given, and the gloomy clouds (pains) return.
3. keepers of the house—namely, the
hands and arms which protected the body, as guards do a
palace (
strong men … bow—(
grinders—the molar teeth.
cease—are idle.
those that look out of the windows—the eyes; the powers of vision, looking out from beneath the eyelids, which open and shut like the casement of a window.
4. doors—the lips, which are
closely shut together as doors, by old men in eating,
for, if they did not do so, the food would drop out (
in the streets—that is, toward the street, "the outer doors" [Maurer and Weiss].
sound of … grinding—The teeth being almost gone, and the lips "shut" in eating, the sound of mastication is scarcely heard.
the bird—the cock. In the East all
mostly rise with the dawn. But the old are glad to rise from their
sleepless couch, or painful slumbers still earlier, namely, when the
cock crows, before dawn (
daughters of music—the organs that produce and that enjoy music; the voice and ear.
5. that which is high—The old are afraid of ascending a hill.
fears … in the way—Even on the level highway they are full of fears of falling, &c.
almond … flourish—In the East the hair is mostly dark. The white head of the old among the dark-haired is like an almond tree, with its white blossoms, among the dark trees around [Holden]. The almond tree flowers on a leafless stock in winter (answering to old age, in which all the powers are dormant), while the other trees are flowerless. Gesenius takes the Hebrew for flourishes from a different root, casts off; when the old man loses his gray hairs, as the almond tree casts its white flowers.
grasshoppers—the dry, shrivelled, old man, his backbone sticking out, his knees projecting forwards, his arms backwards, his head down, and the apophyses enlarged, is like that insect. Hence arose the fable, that Tithonus in very old age was changed into a grasshopper [Parkhurst]. "The locust raises itself to fly"; the old man about to leave the body is like a locust when it is assuming its winged form, and is about to fly [Maurer].
a burden—namely, to himself.
desire shall fail—satisfaction shall be abolished. For "desire," Vulgate has "the caper tree," provocative of lust; not so well.
long home—(
mourners—(
6. A double image to represent death,
as in
7. dust—the dust-formed body.
spirit—surviving the body; implying
its immortality (
8-12. A summary of the first part.
Vanity, &c.—Resumption of the
sentiment with which the book began (
9. gave good heed—literally, "he
weighed." The "teaching the people" seems to have been oral; the
"proverbs," in writing. There must then have been auditories
assembled to hear the inspired wisdom of the Preacher.
See the explanation of Koheleth in the Introduction, and chapter
1 (
that which is written, &c.—rather, (he sought) "to write down uprightly (or, 'aright') words of truth" [Holden and Weiss]. "Acceptable" means an agreeable style; "uprightly … truth," correct sentiment.
11. goads—piercing deeply into the mind
(
fastened—rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [Holden].
masters of assemblies—rather, "the
masters of collections (that is, collectors of inspired sayings,
12. (See on
many books—of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition."
(over much) study—in mere human books, wearies the body, without solidly profiting the soul.
13. The grand inference of the whole book.
Fear God—The antidote to following
creature idols, and "vanities," whether self-righteousness (
this is the whole duty of
man—literally, "this is the whole man," the full ideal of
man, as originally contemplated, realized wholly by Jesus Christ alone;
and, through Him, by saints now in part, hereafter perfectly (
14. For God shall bring every work into judgment—The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book.
THE
SONG OF SOLOMON.
Commentary by A. R. Faussett
INTRODUCTION
The Song of Solomon, called in the Vulgate and
Septuagint, "The Song of Songs," from the opening words. This
title denotes its superior excellence, according to the
Hebrew idiom; so holy of holies, equivalent to "most
holy" (
Origen and Jerome tell us that the Jews forbade it to be
read by any until he was thirty years old. It certainly needs a degree
of spiritual maturity to enter aright into the holy mystery of love
which it allegorically sets forth. To such as have attained this
maturity, of whatever age they be, the Song of Songs is one of the most
edifying of the sacred writings. Rosenmuller justly says, The sudden transitions of
the bride from the court to the grove are inexplicable, on the
supposition that it describes merely human love. Had it been the
latter, it would have been positively objectionable, and never would
have been inserted in the holy canon. The allusion to "Pharaoh's
chariots" (
The unity of subject throughout, and the recurrence
of the same expressions (
It answers to the idyllic poetry of other nations.
The Jews explain it of the union of Jehovah and ancient Israel; the
allusions to the temple and the wilderness accord with
this; some Christians of Christ and the Church; others of Christ and
the individual believer. All these are true; for the Church is one in
all ages, the ancient typifying the modern Church, and its history
answering to that of each individual soul in it. Jesus "sees all, as if
that all were one, loves one, as if that one were all." "The time
suited the manner of this revelation; because types and allegories
belonged to the old dispensation, which reached its ripeness under
Solomon, when the temple was built" [Moody
Stuart]. "The daughter of Zion at that time was openly married
to Jehovah"; for it is thenceforth that the prophets, in reproving
Israel's subsequent sin, speak of it as a breach of her marriage
covenant. The songs heretofore sung by her were the preparatory hymns
of her childhood; "the last and crowning 'Song of Songs' was prepared
for the now mature maiden against the day of her marriage to the King
of kings" [Origen]. Solomon was
peculiarly fitted to clothe this holy mystery with the lovely natural
imagery with which the Song abounds; for "he spake of trees, from the
cedar in Lebanon, even unto the hyssop that springeth out of the wall"
(
Three notes of time occur [Moody Stuart]: (1) The Jewish Church speaks of the
Gentile Church (
CHAPTER 1
1. The song of songs—The most excellent
of all songs, Hebrew idiom (
Solomon's—"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [Moody Stuart], but because his personality is hid under that of Christ, the true Solomon (equivalent to Prince of Peace). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [Adelaide Newton]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.
2. him—abruptly. She names him not, as
is natural to one whose heart is full of some much desired friend: so
Mary Magdalene at the sepulchre (
kiss—the token of peace from
the Prince of Peace (
of his mouth—marking the tenderest
affection. For a king to permit his hands, or even garment, to be
kissed, was counted a great honor; but that he should himself kiss
another with his mouth is the greatest honor. God had in times
past spoken by the mouth of His prophets, who had declared the
Church's betrothal; the bride now longs for contact with the mouth
of the Bridegroom Himself (
thy love—Hebrew, "loves," namely, tokens of love, loving blandishments.
wine—which makes glad "the heavy
heart" of one ready to perish, so that he "remembers his misery no
more" (
3. Rather, "As regards the savor of thy
ointments, it is good" [Maurer]. In
thy name—Christ's character and
office as the "Anointed" (
poured—(
therefore—because of the manifestation
of God's character in Christ (
virgins—the pure in heart (
4. (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.
Draw me—The Father draws (
me, we—No believer desires to go to
heaven alone. We are converted as individuals; we follow Christ
as joined in a communion of saints (
run—Her earnestness kindles as she
prays (
after thee—not before (
king … brought me into—(
chambers—Her prayer is answered even
beyond her desires. Not only is she permitted to run after Him,
but is brought into the inmost pavilion, where Eastern kings admitted
none but the most intimate friends (
be glad and rejoice—inward and outward rejoicing.
in thee—(
remember—rather, "commemorate with
praises" (
upright—rather, "uprightly,"
"sincerely" (
5. black—namely, "as the tents of
Kedar," equivalent to blackness (
curtains—first, the hangings and veil
in the temple of Solomon (
daughters of Jerusalem—professors, not
the bride, or "the virgins," yet not enemies; invited to gospel
blessings (
6. She feels as if her blackness was so great as to be gazed at by all.
mother's children—(
7. my soul loveth—more intense than "the
virgins" and "the upright love thee" (
feedest—tendest thy flock (
makest … to rest—distinct from
"feedest"; periods of rest are vouchsafed after labor (
turneth aside—rather one
veiled, that is, as a harlot, not His true bride (
8. If—she ought to have known
(
kids—(
shepherds' tents—ministers in the
sanctuary (
9. horses in Pharaoh's
chariots—celebrated for beauty, swiftness, and
ardor, at the Red Sea (
10. rows of jewels—(
11. We—the Trinity implied by the Holy
Ghost, whether it was so by the writer of the Song or not (
make—not merely give (
borders of gold, with studs of
silver—that is, "spots of silver"—Jesus Christ delights
to give more "to him that hath" (
12. While—It is the presence of the Sun
of Righteousness that draws out the believer's odors of grace. It was
the sight of Him at table that caused the two women to bring forth
their ointments for Him (
my spikenard—not boasting, but
owning the Lord's grace to and in her. The spikenard is a lowly
herb, the emblem of humility. She rejoices that He is well
pleased with her graces, His own work (
13. bundle of myrrh—abundant
preciousness (Greek), (
he—rather, "it"; it is the myrrh that
lies in the bosom, as the cluster of camphire is in the vineyards
(
all night—an undivided heart (
14. cluster—Jesus Christ is one, yet manifold in His graces.
camphire—or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.
vineyards—appropriate in respect to
Him who is "the vine." The spikenard was for the banquet (
En-gedi—in South Palestine, near the
Dead Sea (
15. fair—He discerns beauty in her, who
had said, "I am black" (
doves' eyes—large and beautiful in the
doves of Syria. The prominent features of her beauty (
16. Reply of the Bride. She presumes to
call Him beloved, because He called her so first. Thou callest me
"fair"; if I am so, it is not in myself; it is all from Thee (
pleasant—(
bed … green—the couch of green
grass on which the King and His bride sit to "rest at noon." Thus her
prayer in
17. our house—see on
fir—rather, "cypress," which is hard,
durable, and fragrant, of a reddish hue [Gesenius, Weiss, and
Maurer]. Contrasted with the shifting
"tents" (
CHAPTER 2
1. rose—if applied to Jesus Christ, it,
with the white lily (lowly,
Sharon—(
2. Jesus Christ to the Bride (
daughters—of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed lest by impatience, rash judgments, and pride, thou thyself become a thorn" [Luther].
3. Her reply.
apple—generic including the golden citron, pomegranate,
and orange apple (
among the sons—parallel to "among the
daughters" (
I sat … with …
delight—literally, "I eagerly desired and sat" (
shadow—(
fruit—Faith plucks it (
4. Historically fulfilled in the joy of Simeon
and Anna in the temple, over the infant Saviour (
his banner … love—After having
rescued us from the enemy, our victorious captain (
5. flagons—Maurer prefers translating, "dried raisin cakes";
from the Hebrew root "fire," namely, dried by heat. But the
"house of wine" (
apples—from the tree (
sick of love—the highest degree of
sensible enjoyment that can be attained here. It may be at an early or
late stage of experience. Paul (
6. The "stay" she prayed for (
left hand—the left is the inferior
hand, by which the Lord less signally manifests His love, than by the
right; the secret hand of ordinary providence, as distinguished from
that of manifested grace (the "right"). They really go together, though
sometimes they seem divided; here both are felt at once. Theodoret takes the left hand, equivalent to
judgment and wrath; the right, equivalent to honor and
love. The hand of justice no longer is lifted to smite, but is
under the head of the believer to support (
7. by the roes—not an oath but a solemn
charge, to act as cautiously as the hunter would with the wild roes,
which are proverbially timorous; he must advance with breathless
circumspection, if he is to take them; so he who would not lose Jesus
Christ and His Spirit, which is easily grieved and withdrawn, must be
tender of conscience and watchful (
my love—in Hebrew, feminine for
masculine, the abstract for concrete, Jesus Christ being the
embodiment of love itself (
Canticle II.—(So 2:8-3:5)—John the Baptist's Ministry.
8. voice—an exclamation of joyful
surprise, evidently after a long silence. The restlessness of sin and
fickleness in her had disturbed His rest with her, which she had
professed not to wish disturbed "till He should please." He left her,
but in sovereign grace unexpectedly heralds His return. She awakes, and
at once recognizes His voice (
leaping—bounding, as the roe does,
over the roughest obstacles (
upon the hills—as the sunbeams
glancing from hill to hill. So Margin, title of Jesus Christ
(
9. he standeth—after having bounded over
the intervening space like a roe. He often stands near when our
unbelief hides Him from us (
wall—over the cope of which He is
first seen; next, He looks through (not forth; for He is
outside) at the windows, glancing suddenly and stealthily (not
as English Version, "showing Himself") through the lattice. The
prophecies, types, &c., were lattice glimpses of Him to the Old
Testament Church, in spite of the wall of separation which sin
had raised (
10, 11. Loving reassurance given by Jesus
Christ to the bride, lest she should think that He had ceased to love
her, on account of her unfaithfulness, which had occasioned His
temporary withdrawal. He allures her to brighter than worldly joys
(
11. the winter—the law of the covenant
of works (
rain is over—(
12. flowers—tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is at hand"; not yet fully come.
the time of … singing—the
rejoicing at the advent of Jesus Christ. Gregory Nyssenus refers the voice of the
turtledove to John the Baptist. It with the olive branch announced to
Noah that "the rain was over and gone" (
13. putteth forth—rather, "ripens," literally, "makes red" [Maurer]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [Weiss].
vines with the tender grape—rather,
"the vines in flower," literally, "a flower," in apposition with
"vines" [Maurer]. The vine flowers were
so sweet that they were often put, when dried, into new wine to give it
flavor. Applicable to the first manifestations of Jesus Christ, "the
true Vine," both to the Church and to individuals; as to Nathanael
under the fig tree (
Arise, &c.—His call, described by
the bride, ends as it began (
14. dove—here expressing endearment
(
clefts—the refuge of doves from storm
and heat (
stairs—(
15. Transition to the vineyard, often formed
in "stairs" (
foxes—generic term, including jackals.
They eat only grapes, not the vine flowers; but they need to be driven
out in time before the grape is ripe. She had failed in
watchfulness before (
16. mine … his—rather, "is for
me … for Him" (
I am his—by creation (
feedeth—as a "roe," or gazelle (
17. Night—is the image of the present
world (
Until—that is, "Before that," &c.
break—rather, "breathe"; referring to
the refreshing breeze of dawn in the East; or to the air of
life, which distinguishes morning from the death-like stillness
of night. Maurer takes this verse of the
approach of night, when the breeze arises after the heat of day
(compare
turn—to me.
Bether—Mountains of Bithron, separated
from the rest of Israel by the Jordan (
CHAPTER 3
1. By night—literally, "By nights."
Continuation of the longing for the dawn of the Messiah (
on … bed—the secret of her
failure (
loveth—no want of sincerity, but of
diligence, which she now makes up for by leaving her bed to seek Him
(
found him not—Oh, for such honest
dealings with ourselves (
2. Wholly awake for God (
the city—Jerusalem, literally (
broad ways—open spaces at the gates of
Eastern cities, where the public assembled for business. So, the
assemblies of worshippers (
found him not—Nothing short of Jesus
Christ can satisfy her (
3. watchmen—ministers (
found me—the general ministry of the
Word "finds" individually souls in quest of Jesus Christ (
4. Jesus Christ is generally "found" near the
watchmen and means of grace; but they are not Himself; the star that
points to Beth-lehem is not the Sun that has risen there; she hastens
past the guideposts to the goal [Moody
Stuart]. Not even angels could satisfy Mary, instead of Jesus
Christ (
found him—(
held him, &c.—willing to be held;
not willing, if not held (
5. So
Canticle III.—(So 3:6-5:1)—The Bridegroom with the Bride.
Historically, the ministry of Jesus Christ on earth.
6. New scene (
cometh out—rather, "up from"; the wilderness was lower than Jerusalem [Maurer].
pillars of smoke—from the perfumes
burned around Him and His bride. Image from Israel and the tabernacle
(answering to "bed,"
7. In
bed—palanquin. His body, literally,
guarded by a definite number of angels, threescore, or sixty
(
valiant—(
of Israel—true subjects, not mercenaries.
8. hold—not actually grasping them, but
having them girt on the thigh ready for use, like their Lord (
because of fear in the night—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in the night of this wilderness is the chief object of Satan's assault.
9. chariot—more elaborately made than
the "bed" or travelling litter (
10. pillars—supporting the canopy at the
four corners; curtains at the side protect the person within from the
sun. Pillars with silver sockets supported the veil that enclosed the
holy of holies; emblem of Jesus Christ's strength (
bottom—rather, "the back for resting
or reclining on" (Vulgate and Septuagint) [Maurer]. So the floor and mercy seat, the
resting-place of God (
covering—rather, "seat," as in
purple—the veil of the holiest, partly purple, and the purple robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royalty, and of His blood; typified by the passover lamb's blood, and the wine when the twelve sat or reclined at the Lord's table.
paved—translated, like mosaic
pavement, with the various acts and promises of love of Father, Son,
and Holy Ghost (
11. Go forth—(
daughters of Zion—spirits of saints,
and angels (
crown—nuptial (
behold—(
day of his espousals—chiefly the final
marriage, when the number of the elect is complete (
gladness—(
CHAPTER 4
1. Contrast with the bride's state by nature
(
doves'—the large melting eye of the
Syrian dove appears especially beautiful amid the foliage of its native
groves: so the bride's "eyes within her locks" (
eyes—(
hair … goats—The hair of goats
in the East is fine like silk. As long hair is her glory, and marks her
subjection to man (
appear from—literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses.
Gilead—beyond Jordan: there stood "the
heap of witness" (
2. even shorn—the Hebrew is
translated (
none … barren—(
3. thread—like a delicate fillet. Not
thick and white as the leper's lips (type of sin), which were therefore
to be "covered," as "unclean" (
scarlet—The blood of Jesus Christ
(
speech—not a separate feature from the
lips (
temples—rather, the upper part of
the cheek next the temples: the seat of shamefacedness; so, "within
thy locks," no display (
pomegranate—When cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ can see into.
4. neck—stately: in beautiful contrast
to the blushing temples (
tower of David—probably on Zion. He
was a man of war, preparatory to the reign of Solomon, the king of
peace. So warfare in the case of Jesus Christ and His saints precedes
the coming rest. Each soul won from Satan by Him is a trophy gracing
the bride (
5. breasts—The bust is left open in
Eastern dress. The breastplate of the high priest was made of "two"
pieces, folded one on the other, in which were the Urim and Thummim
(lights and perfection). "Faith and love" are the double
breastplate (
roes—He reciprocates her praise (
feed—(
among the lilies—shrinking from thorns
of strife, worldliness, and ungodliness (
6. Historically, the hill of
frankincense is Calvary, where, "through the eternal Spirit He
offered Himself"; the mountain of myrrh is His embalmment (
7. Assurance that He is going from her in
love, not in displeasure (
all fair—still stronger than
no spot—our privilege (
8. Invitation to her to leave the border
mountains (the highest worldly elevation) between the hostile lands
north of Palestine and the Promised Land (
Amana—south of Anti-Libanus; the river
Abana, or Amana, was near Damascus (
Shenir—The whole mountain was called
Hermon; the part held by the Sidonians was called Sirion;
the part held by the Amorites, Shenir (
with me—twice repeated emphatically.
The presence of Jesus Christ makes up for the absence of all besides
(
9. sister … spouse—This title is
here first used, as He is soon about to institute the Supper, the
pledge of the nuptial union. By the term "sister," carnal ideas are
excluded; the ardor of a spouse's love is combined with the purity of a
sister's (
one—Even one look is enough to
secure His love (
chain—necklace (
10. love—Hebrew, "loves"; manifold tokens of thy love.
much better—answering to her "better"
(
wine—The love of His saints is a more
reviving cordial to Him than wine; for example, at the feast in Simon's
house (
smell of … ointments than all
spices—answering to her praise (
11. drop—always ready to fall, being
full of honey, though not always (
honeycomb—(
under thy tongue—not always on,
but under, the tongue, ready to fall (
smell of … garments—which are
often perfumed in the East (
Lebanon—abounding in odoriferous trees
(
12. The Hebrew has no "is." Here she is
distinct from the garden (
spring … fountain—Jesus Christ
(
13. orchard—Hebrew, "a paradise,"
that is, a pleasure-ground and orchard. Not only flowers, but fruit
trees (
camphire—not camphor (
14. calamus—"sweet cane" (
myrrh and aloes—Ointments are
associated with His death, as well as with feasts (
15. of—This pleasure-ground is not dependent on mere reservoirs; it has a fountain sufficient to water many "gardens" (plural).
living—(
from Lebanon—Though the fountain is
lowly, the source is lofty; fed by the perpetual snows of Lebanon,
refreshingly cool (
16. Awake—literally, "arise." All
besides is ready; one thing alone is wanted—the breath of God.
This follows rightly after His death (
Let my beloved, &c.—the bride's
reply. The fruit was now at length ripe; the last passover, which
He had so desired, is come (
his—answering to Jesus Christ's "My."
She owns that the garden is His, and the fruits in her, which she does
not in false humility deny (
CHAPTER 5
1. Answer to her prayer (
am come—already (
sister … spouse—As Adam's was
created of his flesh, out of his opened side, there being none on earth
on a level with him, so the bride out of the pierced Saviour (
have gathered … myrrh—His course
was already complete; the myrrh, &c. (
spice—literally, "balsam."
have eaten—answering to her "eat"
(
honeycomb—distinguished here from
liquid "honey" dropping from trees. The last supper, here set forth, is
one of espousal, a pledge of the future marriage (
my wine—(
eat—He desires to make us partakers in
His joy (
drink abundantly—so as to be filled
(
friends—(
Canticle IV.—(So 5:2-8:4)—From the Agony of Gethsemane to the Conversion of Samaria.
2. Sudden change of scene from evening to
midnight, from a betrothal feast to cold repulse. He has gone from the
feast alone; night is come; He knocks at the door of His espoused; she
hears, but in sloth does not shake off half-conscious drowsiness;
namely, the disciples' torpor (
dew—which falls heavily in summer
nights in the East (see
drops of the night—(
undefiled—not polluted by spiritual
adultery (
3. Trivial excuses (
coat—rather, the inmost vest, next the skin, taken off before going to bed.
washed … feet—before going to
rest, for they had been soiled, from the Eastern custom of wearing
sandals, not shoes. Sloth (
4. A key in the East is usually a piece of
wood with pegs in it corresponding to small holes in a wooden bolt
within, and is put through a hole in the door, and thus draws the bolt.
So Jesus Christ "puts forth His hand (namely, His Spirit,
bowels … moved for him—It is His
which are first troubled for us, and which cause ours to be troubled
for Him (
5. dropped with myrrh—The best proof a
bride could give her lover of welcome was to anoint herself (the back
of the hands especially, as being the coolest part of the body)
profusely with the best perfumes (
handles of the lock—sins which closed the heart against Him.
6. withdrawn—He knocked when she
was sleeping; for to have left her then would have ended in the
death sleep; He withdraws now that she is roused, as she needs
correction (
when he spake—rather, "because of His
speaking"; at the remembrance of His tender words (
no answer—(
7. watchmen—historically, the Jewish
priests, &c. (see on
8. She turns from the unsympathizing watchmen
to humbler persons, not yet themselves knowing Him, but in the way
towards it. Historically, His secret friends in the night of His
withdrawal (
tell—in prayer (
sick of love—from an opposite cause
(
9. Her own beauty (
10. (
white and ruddy—health and beauty. So
David (equivalent to beloved), His forefather after the flesh,
and type (
chiefest—literally, "a standard
bearer"; that is, as conspicuous above all others, as a standard bearer
is among hosts (
11. head … gold—the Godhead
of Jesus Christ, as distinguished from His heel, that is, His
manhood, which was "bruised" by Satan; both together being one Christ
(
bushy—curled, token of
Headship. In contrast with her flowing locks (
black—implying youth; no "gray hairs"
(
12. as the eyes of doves—rather, "as
doves" (
fitly set—as a gem in a ring; as the
precious stones in the high priest's breastplate. Rather, translate as
Vulgate (the doves), sitting at the fulness of the
stream; by the full stream; or, as Maurer (the eyes) set in fulness, not sunk in
their sockets (
13. cheeks—the seat of beauty, according
to the Hebrew meaning [Gesenius].
Yet men smote and spat on them (
bed—full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam").
sweet flowers—rather, "terraces of aromatic herbs"—"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation."
lips—(
lilies—red lilies. Soft and gentle
(
dropping … myrrh—namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.
14. rings set with …
beryl—Hebrew, Tarshish, so called from the city. The
ancient chrysolite, gold in color (Septuagint), our topaz, one
of the stones on the high priest's breastplate, also in the foundation
of New Jerusalem (
belly—Burrowes and Moody
Stuart translate, "body." Newton,
as it is elsewhere, "bowels"; namely, His compassion (
bright—literally, "elaborately wrought
so as to shine," so His "prepared" body (
sapphires—spangling in the girdle
around Him (
15. pillars—strength and steadfastness.
Contrast man's "legs" (
sockets of fine gold—His sandals,
answering to the bases of the pillars; "set up from everlasting" (
countenance—rather, "His aspect,"
including both mien and stature (compare
Lebanon—so called from its white limestone rocks.
excellent—literally, "choice," that
is, fair and tall as the cedars on Lebanon (
16. Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities.
mouth—so
my beloved—for I love Him.
my friend—for He loves me (
CHAPTER 6
1. Historically, at Jesus Christ's crucifixion
and burial, Joseph of Arimathea, and Nicodemus, and others, joined with
His professed disciples. By speaking of Jesus Christ, the bride does
good not only to her own soul, but to others (see on
2. gone down—Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.
beds of spices—(balsam) which He
Himself calls the "mountain of myrrh," &c. (
feed in … gardens—that is, in
the churches, though He may have withdrawn for a time from the
individual believer: she implies an invitation to the daughters of
Jerusalem to enter His spiritual Church, and become lilies, made white
by His blood. He is gathering some lilies now to plant on earth, others
to transplant into heaven (
3. In speaking of Jesus Christ to others, she
regains her own assurance. Literally, "I am for my beloved
… for me." Reverse order from
4. Tirzah—meaning "pleasant" (
Jerusalem—residence of the kings of
Judah, as Tirzah, of Israel (
terrible—awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
banners—(See on
5. (
overcome—literally, "have taken me by storm."
6. Not vain repetition of
8. threescore—indefinite number, as in
9. Hollow professors, like half wives, have no part in the one bride.
only one of her mother—namely,
"Jerusalem above" (
choice—(
daughters … blessed her—(
10. The words expressing the admiration of the
daughters. Historically (
as the morning—As yet she is not come
to the fulness of her light (
moon—shining in the night, by light
borrowed from the sun; so the bride, in the darkness of this world,
reflects the light of the Sun of righteousness (
sun—Her light of justification is
perfect, for it is His (
army—(
11. The bride's words; for she everywhere is
the narrator, and often soliloquizes, which He never does. The first
garden (
fruits of the Valley—Maurer translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.
12. Sudden outpourings of the Spirit on
Pentecost (
Ammi-nadib—supposed to me one
proverbial for swift driving. Similarly (
13. Entreaty of the daughters of Jerusalem to
her, in her chariot-like flight from them (compare
Shulamite—new name applied to her now
for the first time. Feminine of Solomon, Prince of Peace; His
bride, daughter of peace, accepting and proclaiming it (
CHAPTER 7
1. thy feet—rather, "thy goings" (
shoes—Sandals are richly jewelled in
the East (
daughter—of God the Father, with whom
Jesus Christ is one (
prince's—therefore princely herself,
freely giving the word of life to others, not sparing her "feet," as in
joints—rather, "the rounding"; the
full graceful curve of the hips in the female figure; like the
rounding of a necklace (as the Hebrew for "jewels"
means). Compare with the English Version,
cunning workman—(
2. navel—rather, "girdle-clasp," called
from the part of the person underneath. The "shoes" (
belly—that is, the vesture on
it. As in
3. The daughters of Jerusalem describe her in
the same terms as Jesus Christ in
twins—faith and love.
4. tower of ivory—In
fishpools—seen by Burckhardt, clear (
Heshbon—east of Jordan, residence of
the Amorite king, Sihon (
Bath-rabbim—"daughter of a multitude";
a crowded thoroughfare. Her eyes (
nose—or, face.
tower of Lebanon—a border-fortress,
watching the hostile Damascus. Towards Jesus Christ her face was full
of holy shame (see on
5. upon thee—the headdress "upon" her.
Carmel—signifying a well-cultivated
field (
purple—royalty (
galleries—(so
6. Nearer advance of the daughters to the
Church (
delights—fascinating charms to them
and to the King (
7. palm tree—(
clusters—not of dates, as Moody Stuart thinks. The parallelism (
8. The daughters are no longer content to
admire, but resolve to lay hold of her fruits, high though these be.
The palm stem is bare for a great height, and has its crown of
fruit-laden boughs at the summit. It is the symbol of triumphant joy
(
breasts—(
the vine—Jesus Christ (
nose—that is, breath; the Holy Ghost
breathed into her nostrils by Him, whose "mouth is most sweet"
(
apples—citrons, off the tree to which
He is likened (
9. roof of thy mouth—thy voice (
best wine—the new wine of the
gospel kingdom (
for my beloved—(
causing … asleep to speak—(
10. Words of the daughters of Jerusalem and
the bride, now united into one (
his desire is toward me—strong
assurance. He so desires us, as to give us sense of His desire toward
us (
11. field—the country. "The tender grape
(Maurer translates, flowers) and vines"
occurred before (
lodge—forsaking home for Jesus
Christ's sake (
12. (
13. mandrakes—Hebrew, dudaim,
from a root meaning "to love"; love apples, supposed to exhilarate the
spirits and excite love. Only here and
gates—the entrance to the kiosk or
summer house. Love "lays up" the best of everything for the person
beloved (
CHAPTER 8
1. He had been a brother already. Why, then,
this prayer here? It refers to the time after His resurrection, when
the previous outward intimacy with Him was no longer allowed,
but it was implied it should be renewed at the second coming (
that sucked … mother—a brother born of the same mother; the closest tie.
2. Her desire to bring Him into her home
circle (
who would instruct me—rather, "thou
wouldest instruct me," namely, how I might best please thee (
spiced wine—seasoned with aromatic
perfumes. Jesus Christ ought to have our choicest gifts. Spices are
never introduced in the song in His absence; therefore the time of His
return from "the mountain of spices" (
3, 4. The "left and right hand," &c.,
occurred only once actually (
Canticle V.—(So 8:5-14)—From The Call of the Gentiles to the Close of Revelation.
5. Who is this—Words of the daughters of
Jerusalem, that is, the churches of Judea; referring to Paul, on his
return from Arabia ("the wilderness"), whither he had gone after
conversion (
I raised thee … she … bare
thee—(
6. Implying approaching absence of the Bridegroom.
seal—having her name and likeness
engraven on it. His Holy Priesthood also in heaven (
love is strong as death—(
jealousy … the grave—Zealous
love, jealous of all that would come between the soul and Jesus
Christ (
cruel—rather, "unyielding" hard, as
the grave will not let go those whom it once holds (
a most vehement flame—literally, "the
fire-flame of Jehovah" (
7. waters—in contrast with the "coals of
fire" (
if … give all the substance …
contemned—Nothing short of Jesus Christ Himself, not even
heaven without Him, can satisfy the saint (
8. The Gentile Church (
no breasts—neither faith nor love as
yet (see on
what shall we do—the chief question in
the early Church at the first council (
In the day … spoken for—that is,
when she shall be sought in marriage (
9. wall … door—the very terms
employed as to the Gentile question (
10. The Gentile Church's joy at its free
admission to gospel privileges (
breasts … towers—alluding to the
silver palace, which the bridal virgins proposed to build on her (
favour—rather, "peace." The Gentile
Church too is become the Shulamite (
11. The joint Church speaks of Jesus Christ's
vineyard. Transference of it from the Jews, who rendered not the
fruits, as is implied by the silence respecting any, to the Gentiles
(
Baal-hamon—equivalent to the owner
of a multitude; so Israel in Solomon's day (
thousand pieces—namely, silverlings,
or shekels. The vineyard had a thousand vines probably; a vine at a
silverling (
12. "mine" by grant of the true Solomon. Not
merely "let out to keepers," as in the Jewish dispensation of
works, but "mine" by grace. This is "before me," that is,
in my power [Maurer]. But though
no longer under constraint of "keeping" the law as a mere letter and
covenant of works, love to Jesus Christ will constrain her the
more freely to render all to Solomon (
13. Jesus Christ's address to her; now no
longer visibly present. Once she "had not kept" her vineyard (
14. (See on
THE BOOK OF THE PROPHET
ISAIAH.
Commentary by A. R. Faussett
INTRODUCTION.
Isaiah, son of Amoz
(not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger
than they; and of Micah, in Judah. His call to a higher degree of the
prophetic office (
His Wife is called the
prophetess [
His Children were
considered by him as not belonging merely to himself; in their names,
Shearjashub, "the remnant shall return" [
His Garment of
sackcloth (
His Historical
Works.—History, as written by the prophets, is retroverted
prophecy. As the past and future alike proceed from the essence of God,
an inspired insight into the past implies an insight into the future,
and vice versa. Hence most of the Old Testament histories are written
by prophets and are classed with their writings; the Chronicles being
not so classed, cannot have been written by them, but are taken from
historical monographs of theirs; for example, Isaiah's life of Uzziah,
The Inscription (
The Definiteness of
the prophecies is striking: As in the second portion of isaiah, so in
Rationalists are so far right that The Prophecies Are on a General Basis whereby they
are distinguished from soothsaying. They rest on the essential idea of
God. The prophets, penetrated by this inner knowledge of His character,
became conscious of the eternal laws by which the world is governed:
that sin is man's ruin, and must be followed by judgment, but that
God's covenant mercy to His elect is unchangeable. Without prophetism,
the elect remnant would have decreased, and even God's judgments would
have missed their end, by not being recognized as such: they would have
been unmeaning, isolated facts. Babylon was in Isaiah's days under
Assyria; it had tried a revolt unsuccessfully: but the elements of its
subsequent success and greatness were then existing. The Holy Ghost
enlightened his natural powers to discern this its rise; and his
spiritual faculties, to foresee its fall, the sure consequence, in
God's eternal law, of the pride which pagan success generates—and
also Judah's restoration, as the covenant-people, with whom God,
according to His essential character, would not be wroth for ever. True
conversion is the prophet's grand remedy against all evils: in this
alone consists his politics. Rebuke, threatening, and promise,
regularly succeed one another. The idea at the basis of all is in
The Use of the Present and
Preterite in prophecy is no proof that the author is later than
Isaiah. For seers view the future as present, and indicate what
is ideally past, not really past; seeing things in the light of
God, who "calls the things that are not as though they were." Moreover,
as in looking from a height on a landscape, hills seem close together
which are really wide apart, so, in events foretold, the order,
succession, and grouping are presented, but the intervals of
time are overlooked. The time, however, is sometimes
marked (
The Chaldæisms alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.
His Symbols are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.
Of Visions, strictly
so called, he has but one, that in the sixth chapter; even it is more
simple than those in later prophets. But he often gives Signs, that is, a present fact as pledge of the more
distant future; God condescending to the feebleness of man (
The Varieties in His
Style do not prove spuriousness, but that he varied his style
with his subject. The second portion is not so much addressed to his
contemporaries, as to the future people of the Lord, the elect remnant,
purified by the previous judgments. Hence its tenderness of style, and
frequent repetitions (
The Chronological
Arrangement favors the opinion that Isaiah himself collected his
prophecies into the volume; not Hezekiah's men, as the Talmud
guesses from
The Expectation of
Messiah is so strong in Isaiah, that Jerome To Paulinus calls his book not a
prophecy, but the gospel: "He is not so much a prophet as an
evangelist." Messiah was already shadowed forth in
His Style (Hengstenberg, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.
The Form is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.
Judah, the less
apostate people, rather than Israel, was the subject of his prophecies:
his residence was mostly at Jerusalem. On his praises, see
CHAPTER 1
1. The General Title or Program applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh.
Isaiah—equivalent to "The Lord
shall save"; significant of the subject of his prophecies. On
"vision," see
Judah and Jerusalem—Other nations also
are the subjects of his prophecies; but only in their relation to the
Jews (
Uzziah—called also Azariah (
2. The very words of Moses (
Lord—Jehovah; in Hebrew, "the self-existing and promise-fulfilling, unchangeable One." The Jews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew "Jehovah," though Lord is rather equivalent to "Adonai" than "Jehovah."
children—(
rebelled—as sons (
3. (
crib—the stall where it is fed (
Israel—The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant-people in their designed unity.
not know—namely, his Owner, as the
parallelism requires; that is, not recognize Him as such (
consider—attend to his Master
(
4. people—the peculiar designation of
God's elect nation (
seed—another appellation of God's
elect (
children—by adoption (
provoked—literally, "despised,"
namely, so as to provoke (
Holy One of Israel—the peculiar
heinousness of their sin, that it was against their God (
gone … backward—literally,
"estranged" (
5. Why—rather, as Vulgate, "On
what part." Image from a body covered all over with marks of blows
(
head … sick, &c.—not
referring, as it is commonly quoted, to their sins, but to the
universality of their punishment. However, sin, the moral
disease of the head or intellect, and the heart, is
doubtless made its own punishment (
6. From the lowest to the highest of the
people; "the ancient and honorable, the head, the prophet that
teacheth lies, the tail." See
wounds—judicially inflicted (
mollified with ointment—The art of
medicine in the East consists chiefly in external applications (
7. Judah had not in Uzziah's reign recovered
from the ravages of the Syrians in Joash's reign (
in your presence—before your eyes: without your being able to prevent them.
desolate, &c.—literally, "there is desolation, such as one might look for from foreign" invaders.
8. daughter of Zion—the city (
left—as a remnant escaping the general destruction.
cottage—a hut, made to give temporary shelter to the caretaker of the vineyard.
lodge—not permanent.
besieged—rather, as "left," and
9. Jehovah of Sabaoth, that is, God of the
angelic and starry hosts (
10. Sodom—spiritually (
11. God does not here absolutely disparage
sacrifice, which is as old and universal as sin (
full—to satiety; weary of
burnt offerings—burnt whole, except the blood, which was sprinkled about the altar.
fat—not to be eaten by man, but burnt
on the altar (
12. appear before me—in the temple where
the Shekinah, resting on the ark, was the symbol of God's presence
(
who hath required this—as if you were
doing God a service by such hypocritical offerings (
courts—areas, in which the worshippers were. None but priests entered the temple itself.
13. oblations—unbloody; "meat
(old English sense, not flesh) offerings," that is, of
flour, fruits, oil, &c. (
incense—put upon the sacrifices, and
burnt on the altar of incense. Type of prayer (
new moons—observed as festivals (
sabbaths—both the seventh day and the
beginning and closing days of the great feasts (
away with—bear, Maurer translates, "I cannot bear iniquity
and the solemn meeting," that is, the meeting associated with
iniquity—literally, the closing days of the feasts; so the
great days (
14. appointed—the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [Hengstenberg]; they alone were fixed to certain times of the year.
weary—(
15. (
spread … hands—in prayer (
16. God saith to the sinner, "Wash
you," &c., that he, finding his inability to "make" himself
"clean," may cry to God, Wash me, cleanse me (
before mine eyes—not mere outward
reformation before man's eyes, who cannot, as God, see into the
heart (
17. seek judgment—justice, as
magistrates, instead of seeking bribes (
judge—vindicate (
18. God deigns to argue the case with us, that
all may see the just, nay, loving principle of His dealings with men
(
scarlet—the color of Jesus Christ's
robe when bearing our "sins" (
snow—(
red—refers to "blood" (
as wool—restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII, Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, "without shedding of blood there was no remission"; but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood.
19, 20. Temporal blessings in "the land
of their possession" were prominent in the Old Testament promises, as
suited to the childhood of the Church (
20. Lord hath spoken it—Isaiah's
prophecies rest on the law (
21. faithful—as a wife (
harlot—(
righteousness lodged—(
murderers—murderous oppressors,
as the antithesis requires (see on
22. Thy princes and people are degenerate in
"solid worth," equivalent to "silver" (
mixed—literally, "circumcised." So the Arabic, "to murder" wine, equivalent to dilute it.
23. companions of thieves—by connivance
(
gifts—(
24. Lord … Lord—Adonai, Jehovah.
mighty One of Israel—mighty to take vengeance, as before, to save.
Ah—indignation.
ease me—My long tried patience will
find relief in at last punishing the guilty (
25. turn … hand—not in wrath, but
in grace (
purely—literally, "as alkali purifies."
thy dross—not thy sins, but the
sinful persons (
tin—Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
26. As the degeneracy had shown itself most in
the magistrates (
faithful—no longer "an harlot."
27. redeemed—temporarily, civilly, and
morally; type of the spiritual redemption by the price of
Jesus Christ's blood (
converts—so Maurer. But Margin, "they that return of her," namely the remnant that return from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, the English Version is better.
28. destruction—literally, "breaking
into shivers" (
29. ashamed—(
oaks—Others translate the "terebinth" or "turpentine tree." Groves were dedicated to idols. Our Druids took their name from the Greek for "oaks." A sacred tree is often found in Assyrian sculpture; symbol of the starry hosts, Saba.
gardens—planted enclosures for idolatry; the counterpart of the garden of Eden.
30. oak—Ye shall be like the "oaks," the
object of your "desire" (
31. strong—powerful rulers (
maker of it—rather, his work. He shall be at once the fuel, "tow," and the cause of the fire, by kindling the first "spark."
both—the wicked ruler, and "his work," which "is as a spark."
CHAPTER 2
1. The inscription.
The word—the revelation.
2. Same as
last days—that is, Messiah's:
especially the days yet to come, to which all prophecy hastens, when
"the house of the God of Jacob," namely, at Jerusalem, shall be
the center to which the converted nations shall flock together (
mountain of the Lord's house … in the top, &c.—the temple on Mount Moriah: type of the Gospel, beginning at Jerusalem, and, like an object set on the highest hill, made so conspicuous that all nations are attracted to it.
flow—as a broad stream (
3. If the curse foretold against Israel has
been literally fulfilled, so shall the promised blessing be literal. We
Gentiles must not, while giving them the curse, deny them their
peculiar blessing by spiritualizing it. The Holy Ghost shall be poured
out for a general conversion then (
from Jerusalem—(
4. judge—as a sovereign umpire, settling
all controversies (compare
plowshares—in the East resembling a
short sword (
5. The connection is: As Israel's high destiny
is to be a blessing to all nations (
6. Therefore—rather, "For": reasons why
there is the more need of the exhortation in
thou—transition to Jehovah: such rapid transitions are natural, when the mind is full of a subject.
replenished—rather, filled, namely, with the superstitions of the East, Syria, and Chaldea.
soothsayers—forbidden (
Philistines—southwest of Palestine: antithesis to "the east."
please themselves—rather, join hands
with, that is, enter into alliances, matrimonial and national:
forbidden (
7. gold—forbidden to be heaped together
(
horses … chariots—forbidden
(
8. (
9. mean—in rank: not morally base: opposed to "the great man." The former is in Hebrew, Adam, the latter, ish.
boweth—namely, to idols. All ranks were idolaters.
forgive … not—a threat expressed
by an imperative. Isaiah so identifies himself with God's will, that he
prays for that which he knows God purposes. So
10. Poetical form of expressing that, such
were their sins, they would be obliged by God's judgments to seek a
hiding-place from His wrath (
dust—equivalent to "caves of the
earth," or dust (
for fear, &c.—literally, "from the face of the terror of the Lord."
11. lofty looks—literally, "eyes of
pride" (
humbled—by calamities. God will so
vindicate His honor "in that day" of judgments, that none else "shall
be exalted" (
12. Man has had many days: "the day of the
Lord" shall come at last, beginning with judgment, a never-ending day
in which God shall be "all in all" (
every—not merely person, as English Version explains it, but every thing on which the nation prided itself.
13. cedars … oaks—image for
haughty nobles and princes (
Bashan—east of Jordan, north of the
river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in
"oaks" there is reference to their idolatry (
14. high … hills—referring to the
"high places" on which sacrifices were unlawfully offered, even in
Uzziah's (equivalent to Azariah) reign (
15. tower … wall—Towers were often made on the walls of cities.
fenced—strongly fortified.
16. Tarshish—Tartessus in
southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It
includes the adjoining region: a Phœnician colony; hence its
connection with Palestine and the Bible (
pictures—ordered to be destroyed
(
17. Repeated from
18. idols—literally, "vain things,"
"nothings" (
19. The fulfilment answers exactly to the
threat (
they—the idol-worshippers.
caves—abounding in Judea, a hilly
country; hiding-places in times of alarm (
shake … earth—and the heavens
also (
20. moles—Others translate "mice." The sense is, under ground, in darkness.
bats—unclean birds (
22. The high ones (
CHAPTER 3
1. For—continuation of
Lord of hosts—therefore able to do as He says.
doth—present for future, so certain is the accomplishment.
stay … staff—the same
Hebrew word, the one masculine, the other feminine, an
Arabic idiom for all kinds of support. What a change from
the previous luxuries (
2. Fulfilled (
prudent—the Hebrew often means
a "soothsayer" (
ancient—old and experienced (
3. captain of fifty—not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
honourable—literally, "of dignified aspect."
cunning—skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
eloquent orator—rather, as
Vulgate, "skilled in whispering," that is, incantation (
4. children—in ability for governing;
antithesis to the "ancient" (see
babes—in warlike might; antithesis to "the mighty" and "man of war."
5. The anarchy resulting under such imbecile
rulers (
base—low-born. Compare the marks of
"the last days" (
6. Such will be the want of men of wealth and
ability, that they will "take hold of" (
brother—one having no better hereditary claim to be ruler than the "man" supplicating him.
Thou hast clothing—which none of us
has. Changes of raiment are wealth in the East (
ruin—Let our ruined affairs be committed to thee to retrieve.
7. swear—literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
healer—of the body politic, incurably
diseased (
neither … clothing—so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.
8. Reason given by the prophet, why all shrink from the government.
eyes of his glory—to provoke His
"glorious" Majesty before His "eyes" (compare
9. show—The Hebrew means, "that
which may be known by their countenances" [Gesenius and Weiss].
But Maurer translates, "Their respect
for person"; so Syriac and Chaldee. But the parallel word
"declare" favors the other view. Kimchi,
from the Arabic, translates "their hardness" (
witness—literally, "corresponds" to
them; their look answers to their inner character (
declare—(
unto themselves—Compare "in
themselves" (
10. The faithlessness of many is no proof that
all are faithless. Though nothing but croaking of frogs is heard
on the surface of the pool, we are not to infer there are no fish
beneath [Bengel]. (See
fruit of doings—(
11. ill—antithesis to "well" (
hands—his conduct; "hands" being the
instrument of acts (
12. (See
oppressors—literally, "exactors," that
is, exacting princes (
lead—Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
way of thy paths—(
13. standeth up—no longer sitting in silence.
plead—indignant against a wicked
people (
14. ancients—Hence they are spoken of as
"taken away" (
vineyard—the Jewish theocracy (
eaten up—"burnt"; namely, by
"oppressive exactions" (
spoil … houses—(
15. What right have ye to beat, &c. (
grind—by exactions, so as to leave them nothing.
faces—persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).
16. Because the daughters of Zion are haughty,
&c.—Luxury had become great in Uzziah's prosperous reign
(
stretched forth—proudly elevated
(
wanton—rather, "making the eyes to
glance about," namely, wantonly (
mincing—tripping with short steps.
tinkling—with their ankle-rings on
both feet, joined by small chains, which sound as they walk, and compel
them to take short steps; sometimes little bells were attached (
17. smite with a scab—literally, "make bald," namely, by disease.
discover—cause them to suffer the
greatest indignity that can befall female captives, namely to be
stripped naked, and have their persons exposed (
18. bravery—the finery.
tinkling—(See
cauls—network for the head. Or else,
from an Arabic root, "little suns," answering to the "tires" or
neck-ornaments, "like the moon" (
19. chains—rather, pendants, hanging about the neck, and dropping on the breast.
mufflers—veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.
20. bonnets—turbans.
ornaments of the legs—the short
stepping-chains from one foot to another, to give a measured gait;
attached to the "tinkling ornaments" (
headbands—literally, "girdles."
tablets—rather, "houses of the breath," that is, smelling boxes [Vulgate].
earrings—rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."
21. nose jewels—The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.
22. Here begin entire articles of apparel. Those before were single ornaments.
changeable—from a root, "to put off";
not worn commonly; put on and off on special occasions. So,
dress-clothes (
mantles—fuller tunics with sleeves, worn over the common one, reaching down to the feet.
wimples—that is, mufflers, or hoods.
In
crisping pins—rather, money bags
(
23. glasses—mirrors of polished metal
(
hoods—miters, or diadems (
veils—large enough to cover the head
and person. Distinct from the smaller veils ("mufflers") above (
24. stink—arising from ulcers (
girdle—to gird up the loose Eastern garments, when the person walked.
rent—the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
well-set hair—(
baldness—(
stomacher—a broad plaited girdle.
sackcloth—(
burning—a sunburnt countenance, owing
to their hoods and veils being stripped off, while they had to work as
captives under a scorching sun (
25. Thy men—of Jerusalem.
26. gates—The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.
desolate … sit upon …
ground—the very figure under which Judea was represented on
medals after the destruction by Titus: a female sitting under a
palm tree in a posture of grief; the motto, Judæa capta
(
CHAPTER 4
that day—the calamitous period described in previous chapter.
seven—indefinite number among the
Jews. So many men would be slain, that there would be very many more
women than men; for example, seven women, contrary to their natural
bashfulness, would sue to (equivalent to "take hold of,"
eat … own bread—foregoing the
privileges, which the law (
reproach—of being unwedded and
childless; especially felt among the Jews, who were looking for "the
seed of the woman," Jesus Christ, described in
2. In contrast to those on whom vengeance
falls, there is a manifestation of Jesus Christ to the "escaped of
Israel" in His characteristic attributes, beauty and
glory, typified in Aaron's garments (
branch—the sprout of Jehovah. Messiah (
excellent—(
comely—(
escaped of Israel—the elect remnant
(
3. left in Zion—equivalent to the
"escaped of Israel" (
shall be called—shall be (
holy—(
written—in the book of life,
antitypically (
living—not "blotted out" from the
registry, as dead; but written there as among the "escaped of
Israel" (
4. When—that is, After.
washed—(
filth—moral (
daughters of Zion—same as in
purged—purified by judgments; destroying the ungodly, correcting and refining the godly.
blood—(
spirit—Whatever God does in the
universe, He does by His Spirit, "without the hand" of man
(
burning—(
5. create—The "new creation" needs as
much God's creative omnipotence, as the material creation (
upon—The pillar of cloud stood over
the tabernacle, as symbol of God's favor and presence (
upon all the glory—"upon the glorious
whole"; namely, the Lord's people and sanctuary [Maurer]. May it not mean, "Upon whatever the glory
(the Shekinah spoken of in the previous clause) shall rest,
there shall be a defense." The symbol of His presence shall ensure also
safety. So it was to Israel against the Egyptians at the Red Sea (
tabernacle—Christ's body (
covert—answering to "defense" (
CHAPTER 5
A new prophecy; entire in itself. Probably delivered
about the same time as the second and third chapters, in Uzziah's
reign. Compare
1. to—rather, "concerning" [Gesenius], that is, in the person of My beloved, as
His representative [Vitringa]. Isaiah
gives a hint of the distinction and yet unity of the Divine Persons
(compare He with I,
of my beloved—inspired by Him; or
else, a tender song [Castalio]. By a
slight change of reading "a song of His love" [Houbigant]. "The Beloved" is Jehovah, the Second
Person, the "Angel" of God the Father, not in His character as
incarnate Messiah, but as God of the Jews (
vineyard—(
fruitful hill—literally, "a horn"
("peak," as the Swiss shreckhorn) of the son of oil;
poetically, for very fruitful. Suggestive of isolation,
security, and a sunny aspect. Isaiah alludes plainly to the Song of
Solomon (
2. fenced—rather, "digged and trenched" the ground to prepare it for planting the vines [Maurer].
choicest vine—Hebrew, sorek;
called still in Morocco, serki; the grapes had scarcely
perceptible seeds; the Persian kishmish or bedana, that
is, "without seed" (
tower—to watch the vineyard against
the depredations of man or beast, and for the use of the owner (
wine-press—including the wine-fat; both hewn, for coolness, out of the rocky undersoil of the vineyard.
wild grapes—The Hebrew
expresses offensive putrefaction, answering to the corrupt state of the
Jews. Fetid fruit of the wild vine [Maurer], instead of "choicest" grapes. Of the
poisonous monk's hood [Gesenius]. The
Arabs call the fruit of the nightshade "wolf grapes" (
3. And now, &c.—appeal of God to
themselves, as in
4. God has done all that could be done for the salvation of sinners, consistently with His justice and goodness. The God of nature is, as it were, amazed at the unnatural fruit of so well-cared a vineyard.
5. go to—that is, attend to me.
hedge … wall—It had both; a
proof of the care of the owner. But now it shall be trodden down by
wild beasts (enemies) (
6. I will … command—The parable is
partly dropped and Jehovah, as in
no rain—antitypically, the
heaven-sent teachings of the prophets (
7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant.
vineyard of the Lord—His only
one (
pleasant—"the plant of his delight";
just as the husbandman was at pains to select the sorek, or
"choicest vine" (
judgment—justice. The play upon words
is striking in the Hebrew, He looked for mishpat, but
behold mispat ("bloodshed"); for tsedaqua, but behold
tseaqua (the cry that attends anarchy, covetousness, and
dissipation,
8. (
till there be no place—left for any one else.
that they may be—rather, and ye be.
the earth—the land.
9. In mine ears … the Lord—namely,
has revealed it, as in
desolate—literally, "a desolation," namely, on account of the national sins.
great and fair—houses.
10. acres—literally, "yokes"; as much as one yoke of oxen could plow in a day.
one—only.
bath—of wine; seven and a half gallons.
homer … ephah—Eight bushels of
seed would yield only three pecks of produce (
11. Second Woe—against intemperance.
early—when it was regarded especially
shameful to drink (
strong drink—Hebrew, sichar, implying intoxication.
continue—drinking all day till evening.
12. Music was common at ancient feasts (
viol—an instrument with twelve strings [Josephus, Antiquities, 8.10].
tabret—Hebrew, toph, from the use of which in drowning the cries of children sacrificed to Moloch, Tophet received its name. Arabic, duf. A kettle drum, or tambourine.
pipe—flute or flageolet: from a
Hebrew root "to bore through"; or else, "to dance" (compare
regard not … Lord—a frequent
effect of feasting (
work … operation—in punishing
the guilty (
13. are gone—The prophet sees the future as if it were before his eyes.
no knowledge—because of their foolish
recklessness (
famished—awful contrast to their
luxurious feasts (
multitude—plebeians in contradistinction to the "honorable men," or nobles.
thirst—(
14. hell—the grave; Hebrew, sheol;
Greek, hades; "the unseen world of spirits." Not here, "the place
of torment." Poetically, it is represented as enlarging itself
immensely, in order to receive the countless hosts of Jews, which
should perish (
their—that is, of the Jewish people.
he that rejoiceth—the drunken reveller in Jerusalem.
15. (Compare
16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punishing the guilty.
sanctified—regarded as holy by reason of His "righteous" dealings.
17. after their manner—literally,
"according to their own word," that is, at will. Otherwise,
as in their own pasture [Gesenius]: so the Hebrew in
waste … fat ones—the
deserted lands of the rich ("fat,"
18. Third Woe—against obstinate perseverance in sin, as if they wished to provoke divine judgments.
iniquity—guilt, incurring punishment [Maurer].
cords, &c.—cart-rope—Rabbins
say, "An evil inclination is at first like a fine hair-string,
but the finishing like a cart-rope." The antithesis is between
the slender cords of sophistry, like the spider's web (
vanity—wickedness.
sin—substantive, not a verb: they draw on themselves "sin" and its penalty recklessly.
19. work—vengeance (
counsel—God's threatened purpose to punish.
20. Fourth Woe—against those who
confound the distinctions of right and wrong (compare
bitter … sweet—sin is
bitter (
21. Fifth Woe—against those who
were so "wise in their own eyes" as to think they knew better than the
prophet, and therefore rejected his warnings (
22, 23. Sixth Woe—against corrupt judges, who, "mighty" in drinking "wine" (a boast still not uncommon), if not in defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined [Maurer].
mingle strong drink—not with
water, but spices to make it intoxicating (
take away the righteousness—set aside the just claims of those having a righteous cause.
24. Literally, "tongue of fire eateth" (
flame consumeth the chaff—rather,
withered grass falleth before the flame (
root … blossom—entire
decay, both the hidden source and outward manifestations
of prosperity, perishing (
cast away … law—in its spirit, while retaining the letter.
25. anger … kindled—(
hills … tremble—This probably
fixes the date of this chapter, as it refers to the earthquake in
the days of Uzziah (
torn—rather, were as dung (
For all this, &c.—This burden of
the prophet's strains, with dirge-like monotony, is repeated at
26. lift … ensign—to call together
the hostile nations to execute His judgments on Judea (
hiss—(
end of the earth—the widely distant
subject races of which the Assyrian army was made up (
27. weary—with long marches (
none … slumber—requiring no rest.
girdle—with which the ancient loose robes used to be girded for action. Ever ready for march or battle.
nor the latchet … broken—The soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to impede their march.
28. bent—ready for battle.
hoofs … flint—The ancients did not shoe their horses: hence the value of hard hoofs for long marches.
wheels—of their chariots. The Assyrian
army abounded in cavalry and chariots (
29. roaring—their battle cry.
30. sorrow, and the light is darkened—Otherwise, distress and light (that is, hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness arises in, &c. [Maurer].
heavens—literally, "clouds," that is, its sky is rather "clouds" than sky. Otherwise from a different Hebrew root, "in its destruction" or ruins. Horsley takes "sea … look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be visible.
CHAPTER 6
Isaiah is outside, near the altar in front of the
temple. The doors are supposed to open, and the veil hiding the Holy of
Holies to be withdrawn, unfolding to his view a vision of God
represented as an Eastern monarch, attended by seraphim as His
ministers of state (
1. In … year … Uzziah
died—Either literal death, or civil when he
ceased as a leper to exercise his functions as king [Chaldee],
(
Lord—here Adonai, Jehovah in
2. stood—not necessarily the posture of standing; rather, were in attendance on Him [Maurer], hovering on expanded wings.
the—not in the Hebrew.
seraphim—nowhere else applied to God's
attendant angels; but to the fiery flying (not winged, but
rapidly moving) serpents, which bit the Israelites (
twain—Two wings alone of the six were
kept ready for instant flight in God's service; two veiled their faces
as unworthy to look on the holy God, or pry into His secret counsels
which they fulfilled (
3. (
whole earth—the Hebrew more
emphatically, the fulness of the whole earth is His glory
(
4. posts of … door—rather, foundations of the thresholds.
house—temple.
smoke—the Shekinah cloud (
5. undone—(
lips—appropriate to the context which
describes the praises of the lips, sung in alternate responses
(
seen—not strictly Jehovah Himself
(
Lord—Hebrew, "Jehovah."
6. unto me—The seraph had been in the temple, Isaiah outside of it.
live coal—literally, "a hot stone,"
used, as in some countries in our days, to roast meat with, for
example, the meat of the sacrifices. Fire was a symbol of purification,
as it takes the dross out of metals (
the altar—of burnt offering, in the
court of the priests before the temple. The fire on it was at first
kindled by God (
7. mouth … lips—(See on
iniquity—conscious unworthiness of acting as God's messenger.
purged—literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
8. I … us—The change of number
indicates the Trinity (compare
Whom … who—implying that
few would be willing to bear the self-denial which the
delivering of such an unwelcome message to the Jews would require on
the part of the messenger (compare
Here am I—prompt zeal, now that he has
been specially qualified for it (
9. Hear … indeed—Hebrew,
"In hearing hear," that is, Though ye hear the prophet's
warnings again and again, ye are doomed, because of your
perverse will (
see … indeed—rather, "though ye see again and again," yet, &c.
10. Make … fat—(
be healed—of their spiritual malady,
sin (
11. how long—will this wretched condition of the nation being hardened to its destruction continue?
until—(
12. (
forsaking—abandonment of dwellings by
their inhabitants (
13. and it shall return, and … be
eaten—Rather, "but it shall be again given over to
be consumed": if even a tenth survive the first destruction, it
shall be destroyed by a second (
tell—rather, "terebinth" or
"turpentine tree" (
substance … when … cast …
leaves—rather, "As a terebinth or oak in which,
when they are cast down (not 'cast their leaves,'
CHAPTER 7
In the Assyrian inscriptions the name of Rezin, king
of Damascus, is found among the tributaries of Tiglath-pileser, of
whose reign the annals of seventeen years have been deciphered. For the
historical facts in this chapter, compare
1. Ahaz—In the first years of his reign
the design of the two kings against Judah was carried out, which was
formed in Jotham's reign (
Syria—Hebrew, Aram (
Jerusalem—An actual siege of it took
place, but was foiled (
2. is confederate with—rather, is
encamped upon the territory of Ephraim [Maurer], or better, as Rezin was encamped against
Jerusalem, "is supported by" [Lowth] Ephraim, whose land lay between Syria and
Judah. The mention of "David" alludes, in sad contrast with the
present, to the time when David made Syria subject to him (
Ephraim—the ten tribes.
as … trees of … wood—a simultaneous agitation.
3. Go forth—out of the city, to the
place where Ahaz was superintending the works for defense and the
cutting off of the water supply from the enemy, and securing it to the
city. So
Shearjashub—that is, A remnant shall
return (
conduit—an aqueduct from the pool or
reservoir for the supply of the city. At the foot of Zion was Fount
Siloah (
4. Take heed, &c.—that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).
tails—mere ends of firebrands,
almost consumed themselves (about soon to fall before the Assyrians,
smoking—as about to go out; not blazing.
son of Remaliah—Pekah, a usurper
(
6. vex—rather, "throw into consternation" [Gesenius].
make a breach—rather, "cleave it asunder." Their scheme was to divide a large portion of the territory between themselves, and set up a vassal king of their own over the rest.
son of Tabeal—unknown; a
Syrian-sounding name, perhaps favored by a party in Jerusalem (
7. (
8. head—that is, in both Syria and Israel the capital shall remain as it is; they shall not conquer Judah, but each shall possess only his own dominions.
threescore and five … not a
people—As these words break the symmetry of the parallelism
in this verse, either they ought to be placed after "Remaliah's son,"
in
9. believe, … be established—There is a paronomasia, or play on the words, in the Hebrew: "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust in the Lord, and trust in Assyria.
11. Ask thee—since thou dost not credit the prophet's words.
sign—a miraculous token to assure thee
that God will fulfil His promise of saving Jerusalem (
ask … in …
depth—literally, "Make deep … ask it," that is, Go to
the depth of the earth or of Hades [Vulgate and Lowth], or, Mount high for it (literally,
"Make high"). So in
12. neither … tempt—hypocritical
pretext of keeping the law (
13. Is it a small thing?—Is it not
enough for you (
weary—try the patience of.
men—prophets. Isaiah as yet had given no outward proof that he was from God; but now God has offered a sign, which Ahaz publicly rejects. The sin is therefore now not merely against "men," but openly against "God." Isaiah's manner therefore changes from mildness to bold reproof.
14. himself—since thou wilt not ask a sign, nay, rejectest the offer of one.
you—for the sake of the house of believing "David" (God remembering His everlasting covenant with David), not for unbelieving Ahaz' sake.
Behold—arresting attention to the extraordinary prophecy.
virgin—from a root, "to lie hid,"
virgins being closely kept from men's gaze in their parents' custody in
the East. The Hebrew, and the Septuagint here, and
Greek (
call—that is, "she shall," or
as Margin, "thou, O Virgin, shalt call;" mothers often
named their children (
name—not mere appellation, which
neither Isaiah's son nor Jesus Christ bore literally; but what
describes His manifested attributes; His character (so
15. Butter—rather, curdled milk, the
acid of which is grateful in the heat of the East (
honey—abundant in Palestine (
that he may know—rather, until He shall know.
evil … choose … good—At
about three years of age moral consciousness begins (compare
16. For—The deliverance implied in the
name "Immanuel," and the cessation of distress as to food (
for … the land that … abhorrest … forsaken of … kings—rather, desolate shall be the land, before whose two kings thou art alarmed [Hengstenberg and Gesenius].
the land—namely, Syria and Samaria
regarded as one (
Though temporary deliverance (
18. hiss—whistle, to bring bees to
settle (see on
fly—found in numbers about the arms of
the Nile and the canals from it (
bee—(
19. rest—image of flies and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys."
thorns—wild, contrasted with "bushes," which were valued and objects of care (see Margin).
20. razor—The Assyrians are to be God's
instrument of devastating Judea, just as a razor sweeps away all
hair before it (
hired—alluding to Ahaz' hiring (
by them beyond the river—namely, the
Euphrates; the eastern boundary of Jewish geographical knowledge (
head … feet—the whole
body, including the most honored parts. To cut the "beard" is the
greatest indignity to an Easterner (
21. nourish—that is, own.
young cow—a heifer giving milk. Agriculture shall cease, and the land become one great pasturage.
22. abundance—by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range.
butter—thick milk, or cream.
honey—(See on
23. where there were, &c.—where up
to that time there was so valuable a vineyard as to have in it a 1000
vines, worth a silverling (shekel, about 2s. 3d.;
a large price) each, there shall be only briers (
24. It shall become a vast hunting ground,
abounding in wild beasts (compare
25. shall be—rather, "were once."
digged—in order to plant and rear
vines (
there shall not come—that is, none shall come who fear thorns, seeing that thorns shall abound on all sides [Maurer]. Otherwise, "Thou shalt not come for fear of thorns" [Gesenius]. Only cattle shall be able to penetrate the briery ground.
lesser cattle—sheep and goats.
CHAPTER 8
The first seven verses of the ninth chapter belong to
this section. The eighth chapter continues the subject of the seventh
chapter, but at a later period (compare
1. great—suitable, for letters large enough to be read by all.
roll—rather, tablet of wood,
metal, or stone (
man's pen—that is, in ordinary
characters which the humblest can read (so
concerning—the title and subject of the prophecy.
Maher-shalal-hash-baz—"They (that is, the Assyrians) hasten to the spoil (namely, to spoil Syria and Samaria), they speed to the prey" [Gesenius]. Otherwise, "The spoil (that is, spoiler) hastens, the rapine speeds forward" [Maurer].
2. I took—rather, "The Lord said to me, that I should take," &c. [Maurer].
Uriah—an accomplice of Ahaz in
idolatry, and therefore a witness not likely to assist the prophet of
God in getting up a prophecy after the event (
Zechariah—(
3. prophetess—perhaps the same as the
"virgin" (
4. before, &c.—within a year.
6. waters of Shiloah …
softly—Their source is on the southeast of Zion and east of
Jerusalem. It means "sent," the water being sent through an
aqueduct (
7. therefore—for the reason given in
the river—Euphrates swollen in spring
by the melting of the snow of the Armenian mountains (compare
all his glory—Eastern kings travel with a gorgeous retinue.
channels—natural and artificial in the level region, Mesopotamia.
8. pass through—The flood shall not stop at Syria and Samaria, but shall penetrate into Judea.
the neck—When the waters reach to the
neck, a man is near drowning; still the head is not said to be
overflowed. Jerusalem, elevated on hills, is the head. The danger shall
be so imminent as to reach near it at Sennacherib's invasion in
Hezekiah's reign; but it shall be spared (
wings—the extreme bands of the
Assyrian armies, fulfilled (
thy land, O Immanuel—Though
temporarily applied to Isaiah's son, in the full sense this is
applicable only to Messiah, that Judea is His, was, and still
is, a pledge that, however sorely overwhelmed, it shall be saved at
last; the "head" is safe even now, waiting for the times of restoration
(
9. Associate yourselves—rather, "Raise tumults," or, Rage, that is, Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on Jerusalem.
and … be broken in
pieces—rather, "yet ye shall be thrown into consternation."
Imperative in the Hebrew, according to the idiom whereby
the second of two imperatives implies the future, namely, the
consequence of the action contained in the first (so
give ear … far countries—witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter overthrow [Horsley].
gird yourselves … gird yourselves—The repetition expresses vehemently the certainty of their being thrown into consternation (not as English Version, "broken in pieces").
10. the word—of command, for the assault of Jerusalem.
God is with us—"Immanuel" implies this
(
11. with a strong hand—or else, "when He
grasped me with His hand" [Horsley].
Maurer, as English Version, "with
the impetus of His hand," that is, the felt impulse of His inspiration
in my mind (
way of … people—their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid.
12-16. The words of Jehovah.
confederacy—rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer].
to all … say—rather, of all which this people calleth a conspiracy [G. V. Smith].
their fear—namely, object of fear: the hostile conspiracy.
be afraid—rather [Maurer], "nor make others to be afraid."
13. Sanctify—Honor His
holy name by regarding Him as your only hope of safety (
him … fear—"fear" lest you provoke His wrath by your fear of man and distrust of Him.
14. sanctuary—inviolable asylum, like
the altar of the temple (
but … offence—that is, a rock over which they should fall to their hurt; namely those who would not believe.
both … houses—Israel and Judah.
Here again the prophecy expands beyond the temporary application in
Ahaz' time. The very stone, Immanuel, which would have been a
sanctuary on belief, becomes a fatal stumbling-block
through unbelief. Jesus Christ refers to this in
gin—trap, in which birds are
unexpectedly caught (
15. stumble … taken—images from the means used in taking wild animals.
16. Bind up … seal—What Isaiah had
before briefly noted by inscribing Maher-shalal-hash-baz in a
tablet, fixed up in some public place, he afterwards wrote out
more in detail in a parchment roll (
testimony—attested by Uriah and
Zechariah (
law—the revelation just given, having the force of a law.
disciples—not as Maurer, Uriah and Zechariah (compare
17. I—Whatever the rest of the nation may do, I will look to Jehovah alone.
that hideth … face—though
He seems now to withdraw His countenance from Judah (the
then representative of "the house of Jacob"). Let us wait and
trust in, though we cannot see, Him (
18. I and the children—Isaiah means
"salvation of Jehovah"; His children's names, also (
wonders—that is, symbols of the future
(
which dwelleth in … Zion—and will therefore protect Jerusalem.
19. Seek unto—Consult in your national difficulties.
them … familiar
spirits—necromancers, spirit charmers. So Saul, when he had
forsaken God (
wizards—men claiming supernatural knowledge; from the old English, "to wit," that is, know.
peep—rather "chirp faintly," as young
birds do; this sound was generally ascribed to departed spirits; by
ventriloquism the soothsayers caused a low sound to proceed as from a
grave, or dead person. Hence the Septuagint renders the
Hebrew for "necromancers" here "ventriloquists" (compare
mutter—moan.
should not, &c.—The answer which Isaiah recommends to be given to those advising to have recourse to necromancers.
for the living, &c.—"should one, for the safety of the living, seek unto (consult) the dead?" [Gesenius]. Lowth renders it, "In place of (consulting) the living, should one consult the dead?"
20. To the law, &c.—the revelation
of God by His prophet (
if they speak not … it is because—English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this word, who have no morning light (so the Hebrew, that is, prosperity after the night of sorrows) dawning on them [Maurer and G. V. Smith]. They who are in the dark night of trial, without a dawn of hope, shall surely say so, Do not seek, as we did, to necromancy, but to the law," &c. The law perhaps includes here the law of Moses, which was the "Magna Charta" on which prophetism commented [Kitto].
21, 22. More detailed description of the
despair, which they shall fall into, who sought necromancy instead of
God;
through it—namely, the land.
hardly bestead—oppressed with anxiety.
hungry—a more grievous famine than the
temporary one in Ahaz' time, owing to Assyria; then there was
some food, but none now (
their king … God—Jehovah, King
of the Jews (
look upward … unto the earth—Whether they look up to heaven, or down towards the land of Judea, nothing but despair shall present itself.
dimness of anguish—darkness of
distress (
driven to darkness—rather, "thick
darkness" (
CHAPTER 9
1. Nevertheless, &c.—rather,
"For darkness shall not (continually) be on it (that is, the
land) on which there is (now) distress" [Hengstenberg and Maurer]. The "for" refers, not to the words
immediately preceding, but to the consolations in
when at the first, &c.—rather, "as
the former time has brought contempt on the land of Zebulun and
Naphtali (namely, the deportation of their inhabitants under
Tiglath-pileser,
2. the people—the whole nation, Judah and Israel.
shadow of death—the darkest misery of captivity.
3. multiplied … nation—primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first.
not increased the joy—By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. Hengstenberg, retains not thus: "Whose joy thou hadst not increased," (that is, hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes it less likely to be an interpolation. Horsley best explains it: The prophet sees in vision a shifting scene, comprehending at one glance the history of the Christian Church to remotest times—a land dark and thinly peopled—lit up by a sudden light—filled with new inhabitants—then struggling with difficulties, and again delivered by the utter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, while God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God.
before thee—a phrase taken from
sacrificial feasts; the tithe of harvest was eaten before God
(
as men rejoice … divide … spoil—referring to the judgments on the enemies of the Lord and His people, which usually accompany revelations of His grace.
4. The occasion of the "joy," the deliverance
not only of Ahaz and Judah from the Assyrian tribute (
hast—the past time for the future, in prophetic vision; it expresses the certainty of the event.
yoke of his burden—the yoke with which he was burdened.
staff of … shoulder—the staff which strikes his shoulder [Maurer]; or the wood, like a yoke, on the neck of slaves, the badge of servitude [Rosenmuller].
day of Midian—(
5. every battle, &c.—rather, "every
greave of (the warrior who is) armed with greaves in the din of battle,
and the martial garment (or cloak, called by the Latins sagum)
rolled in blood, shall be for burning, (and) fuel for fire" [Maurer]. All warlike accoutrements shall be
destroyed, as no longer required in the new era of peace (
6. For—the ground of these great expectations,
unto us—for the benefit of the Jews
first, and then the Gentiles (compare "unto you,"
son … given—(
government … upon …
shoulder—The ensign of office used to be worn on the
shoulder, in token of sustaining the government (
name … called—His essential characteristics shall be.
Wonderful—(See on
Counsellor—(
mighty God—(
everlasting Father—This marks Him as
"Wonderful," that He is "a child," yet the "everlasting Father"
(
Prince of Peace—(See on
7. Of … increase … no
end—His princely rule shall perpetually increase and be
unlimited (
throne of David—(
judgment … justice—It is not a
kingdom of mere might, and triumph of force over enemies, but of
righteousness (
zeal, &c.—including not only
Christ's hidden spiritual victory over Satan at the first coming, but
the open one accompanied with "judgments" on Antichrist and every enemy
at the second coming (
Delivered a little later than the previous one. The
ninth and tenth chapters ought to have been so divided. The present
division into chapters was made by Cardinal Hugo, in A.D. 1250; and into verses, by Robert
Stephens, the famous printer of Paris, in 1551. After the Assyrian
invasion of Syria, that of Ephraim shall follow (
8. Heading of the prophecy; (
unto Jacob—against the ten tribes [Lowth].
lighted upon—fallen from heaven by
divine revelation (
9. know—to their cost: experimentally
(
Samaria—the capital of Ephraim
(compare as to phrase,
10. bricks—in the East generally
sun-dried, and therefore soon dissolved by rain. Granting, say the
Ephraimites to the prophet's threat, that our affairs are in a ruinous
state, we will restore them to more than their former magnificence.
Self-confident unwillingness to see the judgments of God (
hewn stones—(
sycamores—growing abundantly on the
low lands of Judea, and though useful for building on account of their
antiseptic property (which induced the Egyptians to use them for the
cases of their mummies), not very valuable. The cedar, on the
other hand, was odorous, free from knots, durable, and precious (
11. adversaries of Rezin—the Assyrians,
who shall first attack Damascus, shall next advance "against
him" (Ephraim). This is the punishment of Ephraim's pride in
making light (
join—rather, "arm"; cover with armor [Maurer].
his—Rezin's.
12. Syrians—Though now allies of
Ephraim, after Rezin's death they shall join the Assyrians against
Ephraim. "Together," in
Philistines—of Palestine.
behind—from the west: in marking the points of the compass, Orientalists face the east, which is before them: the west is behind. The right hand is the south: the left, the north.
devour—as a ravenous beast (
For all this, &c.—The burden of each strophe.
13-17. Second strophe.
turneth not—the design of God's
chastisements; not fulfilled in their case; a new cause for punishment
(
14. head and tail—proverbial for the
highest and lowest (
branch and rush—another image for the
same thought (
15. ancient—the older.
honourable—the man of rank.
prophet … lies, …
tail—There were many such in Samaria (
16. leaders, &c.—(See
17. no joy—the parallelism, "neither
… mercy," shows that this means, He shall have no such
delight in their youthful warriors, however much they be the
nation's delight and reliance, as to save them from the enemy's
sword (
fatherless, &c.—not even the usual
objects of His pity (
hypocrite—rather, a libertine, polluted [Horsley].
folly—wickedness (
still—Notwithstanding all these judgments, more remain.
18-21. Third strophe.
burneth—maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment.
briers … thorns—emblem of the
wicked; especially those of low rank (
forest—from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low.
mount up like … smoke—rather. "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a cock, expressing stateliness of motion, from his strutting gait, Horsley], in (in passing into) volumes of ascending smoke" [Maurer].
19. darkened—namely, with smoke (
no man … spare … brother—intestine discord snapping asunder the dearest ties of nature.
20. hungry—not literally. Image from
unappeasable hunger, to picture internal factions, reckless of the most
tender ties (
eat—not literally, but destroy
(
flesh of … arm—those nearest
akin: their former support (helper) (
21. Manasseh, Ephraim—the two sons of
Joseph. So closely united as to form between them but one tribe; but
now about to be rent into factions, thirsting for each other's blood.
Disunited in all things else, but united "together against their
brother Judah" (
CHAPTER 10
1. them that decree—namely, unrighteous judges.
write grievousness, &c.—not the
scribes, but the magistrates who caused unjust decisions
(literally, "injustice" or "grievousness") to be recorded by
them (
2. To turn aside, &c.—The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice."
take away the right—"make plunder of the right" (rightful claim) [Horsley].
3. what will ye do—what way of escape will there be for you?
visitation—of God's wrath (
from far—from Assyria.
leave … glory—rather, "deposit
(for safekeeping) your wealth" [Lowth]. So
4. Without me—not having Me to "flee to"
(
bow down—Bereft of strength they shall fall; or else, they shall lie down fettered.
under … under—rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Maurer].
5. O Assyrian, &c.—rather, "What, ho
(but Maurer, Woe to the)
Assyrian! He is the rod and staff of Mine anger (My instrument in
punishing,
6. send him—"Kings' hearts are in the
hand of the Lord" (
hypocritical—polluted [Horsley].
nation—Judah, against whom Sennacherib was forming designs.
of my wrath—objects of My wrath.
give … charge—(
and to tread, &c.—Horsley translates: "And then to make him
(the Assyrian) a trampling under foot like the mire of the streets" (so
7. meaneth not so—He is only thinking of his own schemes, while God is overruling them to His purposes.
think—intend. Sinners' plans are no
less culpable, though they by them unconsciously fulfil God's designs
(
heart to destroy … not a
few—Sennacherib's ambition was not confined to Judea. His
plan was also to conquer Egypt and Ethiopia (
8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks.
princes … kings—Eastern satraps
and governors of provinces often had the title and diadem of kings.
Hence the title, "King of kings," implying the greatness of Him who was
over them (
9. Is not … as—Was there any one
of these cities able to withstand me? Not one. So Rab-shakeh vaunts
(
Calno—Calneh, built by Nimrod (
Carchemish—Circesium, on the
Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by
Nebuchadnezzar: by the Euphrates (
Hamath—in Syria, north of Canaan
(
Arpad—near Hamath.
Samaria—now overthrown.
Damascus—(
10, 11. found—unable to resist me:
hath overcome (so
and whose—rather, "and their." This clause, down to "Samaria," is parenthetical.
excel—were more powerful. He regards
Jerusalem as idolatrous, an opinion which it often had given too much
ground for: Jehovah was in his view the mere local god of Judea,
as Baal of the countries where it was adored, nay, inferior in power to
some national gods (
As my hand … shall I not, as I have—a double protasis. Agitation makes one accumulate sentences.
12. whole work—His entire plan is regard
to the punishment of the Jews (
Zion—the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general.
fruit—the result of, that is, the plants emanating from.
stout—Hebrew, "greatness of," that is, pride of.
glory—haughtiness.
13. I am prudent—He ascribes his success to his own prudence, not to God's providence.
removed the bounds—set aside old, and
substituted new boundaries of kingdoms at will. A criminal act, as
Jehovah Himself had appointed the boundaries of the nations (
treasures—"hoarded treasures" [Horsley].
put down … inhabitants like,
&c.—rather, "as a valiant man, I have brought down (from
their seats) those seated" (namely, "on thrones"; as in
14. nest—implying the ease with which he carried off all before him.
left—by the parent bird.
none … moved … wing—image from an angry bird resisting the robbery of its "nest."
peeped—chirped even low (
15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes.
shaketh it—moves it back and forward.
staff … lift … itself … no
wood—rather, "as if the staff (man, the instrument of
God's judgments on his fellow man) should set aside (Him who is) not
wood" (not a mere instrument, as man). On "no wood"
compare
16. fat ones—(
leanness—carrying out the image on
"fat ones." Destruction (
his glory—Assyria's nobles. So
in
kindle—a new image from fire
consuming quickly dry materials (
17, 18. light of Israel—carrying out the
image in the end of
18. glory of his forest—The
common soldiers, the princes, officers, &c., all
alike together, shall be consumed (see on
in one day—(
fruitful field—literally, "Carmel," a
rich mountain in the tribe of Asher. Figurative for Sennacherib's
mighty army. Perhaps alluding to his own boasting words about to be
uttered (
soul and body—proverbial for utterly; the entire man is made up of soul and body.
as when a standard bearer
fainteth—rather, "they shall be as when a sick man"
(from a Syriac root) wastes away." Compare "leanness," that is,
wasting destruction (
19. rest—those who shall survive the destruction of the host.
his forest—same image as in
child … write—so few that a child might count them.
20-22. The effect on the "remnant" (contrasted
with the Assyrian remnant,
21. mighty God—(
22. yet—rather in the sense in which
Paul quotes it (
23. even determined—"A consumption, and whatever is determined," or decreed [Maurer].
midst—Zion, the central point of the earth as to Jehovah's presence.
land—Israel. But the
Septuagint, "in the whole habitable world." So English
Version (
24. Therefore—Return to the main proposition, Assyria's ultimate punishment, though employed as God's "rod" to chastise Judea for a time.
O my people—God's tenderness towards His elect nation.
after the manner of Egypt—as Egypt and
Pharaoh oppressed thee. Implying, too, as Israel was nevertheless
delivered from them, so now it would be from the Assyrian
Sennacherib. The antithesis in
25. For—Be not afraid (
indignation … cease—The
punishments of God against Israel shall be consummated and ended (
mine anger—shall turn to their (the Assyrians') destruction.
26. slaughter of—"stroke upon."
Midian—(
as his rod was upon the sea—rather,
understanding "stroke" from the previous clause, "according to the
stroke of His rod upon the Red Sea" (
after the manner of Egypt—as He lifted it up against Egypt at the Red Sea.
27. his burden—the Assyrians' oppression
(
because of—(
the anointing—namely, "Messiah" (
28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes.
come to—come upon as a sudden
invader (
Aiath—same as Ai (
Michmash—nine miles northeast of Jerusalem.
laid up … carriages—He has left
his heavier baggage (so "carriages" for the things
carried,
29. passage—the jaws of the wady or
defile at Michmash (
lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them.
Ramah—near Geba; seven miles from Jerusalem.
Gibeah of Saul—his birthplace and
residence, in Benjamin (
30. daughter of Gallim—Gallim and her
sons (see on
Laish—not the town in Dan (
Anathoth—three miles from Jerusalem in Benjamin; the birthplace of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate, Answer her, O Anathoth.
31. Madmenah—not the city in Simeon
(
removed—fled from fear.
gather themselves to flee—"put their goods in a place of safety" [Maurer].
32. that day—literally, "As yet
this (one only) day (is allowed to the soldiers) for remaining
(halting for rest) at Nob"; northeast of Jerusalem on Olivet; a town of
the priests (
daughter—rightly substituted for the Chetib reading, house. His "shaking his hand" in menace implies that he is now at Nob, within sight of Jerusalem.
33. bough—literally, the "beauty" of the tree; "the beautiful branch."
high ones of stature—"the upright stem," as distinguished from the previous "boughs" [Horsley].
34. This verse and
CHAPTER 11
From the local and temporary national deliverance the
prophet passes by the law of suggestion in an easy transition to the
end of all prophecy—the everlasting deliverance under Messiah's
reign, not merely His first coming, but chiefly His second coming. The
language and illustrations are still drawn from the temporary
national subject, with which he began, but the glories described
pertain to Messiah's reign. Hezekiah cannot, as some think, be the
subject; for he was already come, whereas the "stem of Jesse" was yet
future ("shall come") (compare
1. rod—When the proud "boughs" of
"Lebanon" (
stem—literally, "the stump" of a tree
cut close by the roots: happily expressing the depressed state
of the royal house of David, owing to the hostile storm (
Branch—Scion. He is nevertheless also
the "root" (
2. Spirit of the Lord—Jehovah. The Spirit by which the prophets spake: for
Messiah was to be a Prophet (
rest—permanently; not merely
come upon Him (
wisdom—(
understanding—coupled with "wisdom,"
being its fruit. Discernment and discrimination (
counsel … might—the faculty of
forming counsels, and that of executing them (
knowledge—of the deep things of God
(
fear of the Lord—reverential, obedient
fear. The first step towards true "knowledge" (
3. make him of quick
understanding—literally, "quick-scented in the fear of
Jehovah"; endowed with a singular sagacity in discerning the genuine
principle of religious fear of God, when it lies dormant in the yet
unawakened sinner (
after … sight—according to mere
external appearances (
reprove—"decide," as the parallelism shows.
after … ears—by mere plausible
hearsays, but by the true merits of each case (
4. judge—see that impartial justice is
done them. "Judge" may mean here "rule," as in
reprove—or, "argue"; "decide." But Lowth, "work conviction in."
earth—Compare with
earth—its ungodly inhabitants,
answering to "the wicked" in the parallel, and in antithesis to the
"poor" and "meek," namely, in spirit, the humble pious (
rod of … mouth—condemning
sentences which proceed from His mouth against the wicked (
breath of … lips—his judicial
decisions (
5. righteousness … girdle—(
6. wolf … lamb—Each animal is
coupled with that one which is its natural prey. A fit state of things
under the "Prince of Peace" (
7. feed—namely, "together"; taken from the second clause.
straw—no longer flesh and blood.
8. play—literally, "delight" himself in sport.
cockatrice—a fabulous serpent supposed to be hatched from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochart supposes the basilisk to be meant, which was thought to poison even with its breath.
9. my holy mountain—Zion, that is,
Jerusalem. The seat of government and of Messiah's throne is put for
the whole earth (
sea—As the waters find their way into
every cavern of its depths, so Christianity shall pervade every
recess of the earth (
10. root—rather, "shoot from the root"
(compare Note, see on
stand—permanently and prominently, as
a banner lifted up to be the rallying point of an army or people (
the people—peoples, answering to "the Gentiles" in the parallel member.
to it … seek—diligently (
rest—resting-place (
11. set … hand—take in hand the
work. Therefore the coming restoration of the Jews is to be distinct
from that after the Babylonish captivity, and yet to resemble it. The
first restoration was literal, therefore so shall the second be;
the latter, however, it is implied here, shall be much more universal
than the former (
Pathros—one of the three divisions of Egypt, Upper Egypt.
Cush—either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.
Elam—Persia, especially the southern part of it now called Susiana.
Shinar—Babylonian Mesopotamia, the
plain between the Euphrates and the Tigris: in it Babel was begun
(
islands of … sea—the far western regions beyond the sea [Jerome].
12. In the first restoration Judah alone was
restored, with perhaps some few of Israel (the ten tribes): in the
future restoration both are expressly specified (
from the four corners of the earth—Hebrew, "wings of the earth."
13. envy … of Ephraim …
Judah—which began as early as the time (
adversaries of Judah—rather, "the
adversaries from Judah"; those of Judah hostile to the
Ephraimites [Maurer]. The
parallelism "the envy of Ephraim," namely, against Judah, requires
this, as also what follows; namely, "Ephraim shall not envy Judah, and
Judah shall not vex Ephraim" (
14. With united forces they shall subdue their
foes (
fly—as a bird of prey (
upon the shoulders—This expresses an
attack made unexpectedly on one from behind. The image is the
more apt, as the Hebrew for "shoulders" in
them of the east—Hebrew,
"children of the East," the Arabs, who, always hostile, are not to be
reduced under regular government, but are only to be despoiled (
lay … hand upon—take possession
of (
Edom—south of Judah, from the Dead Sea to the Red Sea; "Moab"—east of Jordan and the Dead Sea.
Ammon—east of Judea, north of Moab, between the Arnon and Jabbok.
15. There shall be a second exodus, destined
to eclipse even the former one from Egypt in its wonders. So the
prophecies elsewhere (
destroy—literally, "devote," or
"doom," that is, dry up; for what God dooms, perishes (
tongue—the Bubastic branch of the Nile [Vitringa]; but as the Nile was not the obstruction to the exodus, it is rather the west tongue or Heroöpolite fork of the Red Sea.
with … mighty wind—such as the
"strong east wind" (
in the seven streams—rather, "shall
smite it (divide it by smiting) into seven (many)
streams, so as to be easily crossed" [Lowth]. So Cyrus divided the river Gyndes, which
retarded his march against Babylon, into three hundred sixty streams,
so that even a woman could cross it [Herodotus, 1.189]. "The river" is the Euphrates, the
obstruction to Israel's return "from Assyria" (
dry shod—Hebrew, "in shoes."
Even in sandals they should be able to pass over the once mighty river
without being wet (
16. highway—a highway clear of
obstructions (
like as … Israel …
Egypt—(
CHAPTER 12
Just as Miriam, after the deliverance of the Red Sea
(
2. Lord Jehovah—Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.
strength … song …
salvation—derived from
3. draw water … salvation—an
expressive image in a hot country. On the last day of the feast of
tabernacles the Jews used to bring water in a golden pitcher from the
fountain of Siloam, and pour it, mingled with wine, on the sacrifice on
the altar, with great rejoicing. This is the allusion in Jesus' words
on "the last day of the feast" (
wells—not mere streams, which
may run dry, but ever-flowing fountains (
4. make mention—Hebrew, "cause it to be remembered."
5. Sing, &c.—alluding to
6. inhabitant of Zion—Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people.
in the midst of thee—of Jerusalem
literally (
CHAPTER 13
The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect.
1. burden—weighty or
mournful prophecy [Grotius].
Otherwise, simply, the prophetical declaration, from a
Hebrew root to put forth with the voice anything, as in
of Babylon—concerning Babylon.
2. Lift … banner—(
the high mountain—rather, "a bare (literally, "bald," that is, without trees) mountain"; from it the banner could be seen afar off, so as to rally together the peoples against Babylon.
unto them—unto the Medes (
shake … hand—beckon with the hand—wave the hand to direct the nations to march against Babylon.
nobles—Babylonian. Rather, in a bad
sense, tyrants; as in
3. sanctified ones—the Median and
Persian soldiers solemnly set apart by Me for the destruction of
Babylon, not inwardly "sanctified," but designated to
fulfil God's holy purpose (
for mine anger—to execute it.
rejoice in my highness—"Those who are
made to triumph for My honor" [Horsley]. The heathen Medes could not be said to
"rejoice in God's highness" Maurer
translates, "My haughtily exulting ones" (
4. the mountains—namely, which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared.
tumultuous noise—The Babylonians are vividly depicted as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive a tumultuous noise.
nations—Medes, Persians, and Armenians composed Cyrus' army.
5. They—namely, "Jehovah," and the armies which are "the weapons of His indignation."
far country—Media and Persia, stretching to the far north and east.
end of heaven—the far east (
destroy—rather, "to seize" [Horsley].
6. day of the Lord—day of His vengeance
on Babylon (
destruction—literally, "a devastating tempest."
from the Almighty—not from mere man; therefore irresistible. "Almighty," Hebrew, Shaddai.
7. faint … melt—So
8. pangs—The Hebrew means also a "messenger." Horsley, therefore, with the Septuagint translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maurer agrees with English Version, literally, "they shall take hold of pangs and sorrows."
woman … travaileth—(
amazed—the stupid, bewildered gaze of consternation.
faces … flames—"their visages have the livid hue of flame" [Horsley]; with anguish and indignation.
9. cruel—not strictly, but
unsparingly just; opposed to mercy. Also answering to the
cruelty (in the strict sense) of Babylon towards others (
the land—"the earth" [Horsley]. The language of
10. stars, &c.—figuratively for
anarchy, distress, and revolutions of kingdoms (
constellations—Hebrew, "a
fool," or "impious one"; applied to the constellation Orion,
which was represented as an impious giant (Nimrod deified, the founder
of Babylon) chained to the sky. See on
11. world—the impious of the
world (compare
arrogancy—Babylon's besetting sin
(
the terrible—rather, tyrants [Horsley].
12. man … precious—I will so cut off Babylon's defenders, that a single man shall be as rare and precious as the finest gold.
13. Image for mighty revolutions (
14. it—Babylon.
roe—gazelle; the most timid and easily startled.
no man taketh up—sheep defenseless,
without a shepherd (
every man … to his own
people—The "mingled peoples" of foreign lands shall flee out
of her (
15. found—in the city.
joined—"intercepted" [Maurer]. "Every one that has withdrawn himself," namely, to hide in the houses [Gesenius].
16. (
17. Medes—(
not regard silver—In vain will one try to buy his life from them for a ransom. The heathen Xenophon (Cyropædia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.
18. bows—in the use of which the Persians were particularly skilled.
19. glory of kingdoms—(
beauty of … excellency—Hebrew, "the glory of the pride" of the Chaldees; it was their glory and boast.
as … Gomorrah—as utterly (
20. Literally fulfilled.
neither … Arabian pitch tent—Not
only shall it not be a permanent residence, but not even a
temporary resting-place. The Arabs, through dread of evil
spirits, and believing the ghost of Nimrod to haunt it, will not pass
the night there (compare
neither … shepherds—The region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit for flocks; and on the wastes of its ruins (bricks and cement) no grass grows.
21. wild beasts—Hebrew, tsiyim, animals dwelling in arid wastes. Wild cats, remarkable for their howl [Bochart].
doleful creatures—"howling beasts," literally, "howlings" [Maurer].
owls—rather, "ostriches"; a timorous creature, delighting in solitary deserts and making a hideous noise [Bochart].
satyrs—sylvan demi-gods—half man, half goat—believed by the Arabs to haunt these ruins; probably animals of the goat-ape species [Vitringa]. Devil-worshippers, who dance amid the ruins on a certain night [J. Wolff].
22. wild beasts of the islands—rather, "jackals"; called by the Arabs "sons of howling"; an animal midway between a fox and a wolf [Bochart and Maurer].
cry—rather, "answer," "respond" to each other, as wolves do at night, producing a most dismal effect.
dragons—serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maurer understands here another species of jackal.
her time … near—though one
hundred seventy-four years distant, yet "near" to Isaiah, who is
supposed to be speaking to the Jews as if now captives in
Babylon (
CHAPTER 14
"It moves in lengthened elegiac measure like a song of lamentation for the dead, and is full of lofty scorn" [Herder].
a pledge to assure the captives in Babylon that He
who, with such ease, overthrew the Assyrian, could likewise effect His
purpose as to Babylon. The Babylonian king, the subject of this
prediction, is Belshazzar, as representative of the kingdom (
1. choose—"set His choice upon." A
deliberate predilection [Horsley]. Their
restoration is grounded on their election (see
strangers—proselytes (
2. the people—of Babylon, primarily. Of
the whole Gentile world ultimately (
their place—Judea (
possess—receive in possession.
captives—not by physical, but by moral
might; the force of love, and regard to Israel's God (
3. rest—(
The whole earth rejoices; the cedars of Lebanon taunt him.
4. proverb—The Orientals, having few
books, embodied their thoughts in weighty, figurative, briefly
expressed gnomes. Here a taunting song of triumph (
the king—the ideal representative of
Babylon; perhaps Belshazzar (
golden city—rather, "the exactress of
gold" [Maurer]. But the old translators
read differently in the Hebrew, "oppression," which the
parallelism favors (compare
5. staff—not the scepter (
rulers—tyrants, as the parallelism
"the wicked" proves (compare see on
6. people—the peoples subjected to Babylon.
is persecuted—the Hebrew is rather, active, "which persecuted them, without any to hinder him" [Vulgate, Jerome, and Horsley].
7. they—the once subject nations of the
whole earth. Houbigant places the stop
after "fir trees" (
8. the fir trees—now left undisturbed. Probably a kind of evergreen.
rejoice at thee—(
no feller—as formerly, when thou wast
in power (
Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the "Rephaim" or manes of the departed abode.
9. moved—put into agitation.
for thee—that is, "at thee"; towards thee; explained by "to meet thee at thy coming" [Maurer].
chief ones—literally, "goats"; so
rams, leaders of the flock; princes (
10. They taunt him and derive from his
calamity consolation under their own (
weak—as a shade bereft of blood and
life. Rephaim, "the dead," may come from a Hebrew root, meaning
similarly "feeble," "powerless." The speech of the departed closes with
11. "Pomp" and music, the accompaniment of
Babylon's former feastings (
worm—that is bred in putridity.
worms—properly those from which the crimson dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, "under thee" shall be the maggot.
The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone shall fulfil exhaustively all the lineaments here given.
12. Lucifer—"day star." A title truly
belonging to Christ (
weaken—"prostrate"; as in
13. above … God—In
mount of the congregation—the place of
solemn meeting between God and His people in the temple at
Jerusalem. In
sides of the north—namely, the sides
of Mount Moriah on which the temple was built; north of Mount
Zion (
14. clouds—rather, "the cloud,"
singular. Perhaps there is a reference to the cloud, the symbol of the
divine presence (
15. to hell—to Sheol (
sides of the pit—antithetical to the
"sides of the north" (
16. narrowly look—to be certain they are not mistaken.
consider—"meditate upon" [Horsley].
17. opened not … house … prisoners—But Maurer, as Margin, "Did not let his captives loose homewards."
18. All—that is, This is the usual practice.
in glory—in a grand mausoleum.
house—that is, "sepulchre," as in
19. cast out of—not that he had lain in the grave and was then cast out of it, but "cast out without a grave," such as might have been expected by thee ("thy").
branch—a useless sucker starting up from the root of a tree, and cut away by the husbandman.
raiment of those … slain—covered
with gore, and regarded with abhorrence as unclean by the Jews. Rather,
"clothed (that is, covered) with the slain"; as in
thrust through—that is, "the slain who have been thrust through," &c.
stones of … pit—whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied "carcass trodden under foot."
20. not … joined with them—whereas the princes slain with thee shall be buried, thou shalt not.
thou … destroyed … land—Belshazzar (or Naboned) oppressed his land with wars and tyranny, so that he was much hated [Xenophon, Cyropædia 4.6, 3; 7.5, 32].
seed … never be renowned—rather, "shall not be named for ever"; the Babylonian dynasty shall end with Belshazzar; his family shall not be perpetuated [Horsley].
21. Prepare, &c.—charge to the Medes and Persians, as if they were God's conscious instruments.
his children—Belshazzar's (
rise—to occupy the places of their fathers.
fill … with cities—Maurer translates, "enemies," as the Hebrew
means in
22. against them—the family of the king of Babylon.
name—all the male
representatives, so that the name shall become extinct (
remnant—all that is left of them. The
dynasty shall cease (
23. bittern—rather, "the hedgehog" [Maurer and Gesenius]. Strabo (16:1) states that enormous hedgehogs were found in the islands of the Euphrates.
pools—owing to Cyrus turning the waters of the Euphrates over the country.
besom—sweep-net [Maurer], (
This would comfort the Jews when captives in Babylon, being a pledge that God, who had by that time fulfilled the promise concerning Sennacherib (though now still future), would also fulfil His promise as to destroying Babylon, Judah's enemy.
24. In this verse the Lord's thought
(purpose) stands in antithesis to the Assyrians' thoughts (
25. That—My purpose, namely, "that."
break … yoke—(
my mountains—Sennacherib's army was
destroyed on the mountains near Jerusalem (
26. This is … purpose … whole earth—A hint that the prophecy embraces the present world of all ages in its scope, of which the purpose concerning Babylon and Assyria, the then representatives of the world power, is but a part.
hand … stretched out
upon—namely, in punishment (
27. (
To comfort the Jews, lest they should fear that
people; not in order to call the Philistines to repentance, since the
prophecy was probably never circulated among them. They had been
subdued by Uzziah or Azariah (
28. In … year … Ahaz died—726 B.C. Probably it was in this year that the Philistines threw off the yoke put on them by Uzziah.
29. Palestina—literally, "the land of sojourners."
rod … broken—The yoke
imposed by Uzziah (
serpent's root—the stock of Jesse
(
30. first-born of … poor—Hebraism,
for the most abject poor; the first-born being the foremost of
the family. Compare "first-born of death" (
feed—image from a flock feeding in safety.
root—radical destruction.
He shall slay—Jehovah shall. The change of person, "He" after "I," is a common Hebraism.
31. gate—that is, ye who throng the gate; the chief place of concourse in a city.
from … north—Judea, north and east of Palestine.
smoke—from the signal-fire, whereby a
hostile army was called together; the Jews' signal-fire is meant
here, the "pillar of cloud and fire," (
none … alone … in … appointed
times—Rather, "There shall not be a straggler among
his (the enemy's) levies." The Jewish host shall advance on
Palestine in close array; none shall fall back or lag from weariness
(
32. messengers of the nation—When
messengers come from Philistia to enquire as to the state of Judea, the
reply shall be, that the Lord … (
poor—(
CHAPTER 15
Lowth thinks it was delivered in the first years of Hezekiah's reign and fulfilled in the fourth when Shalmaneser, on his way to invade Israel, may have seized on the strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremiah has introduced much of this prophecy into his forty-eighth chapter.
1. Because—rather, "Surely"; literally, "(I affirm) that" [Maurer].
night—the time best suited for a
hostile incursion (
Ar—meaning in Hebrew, "the city"; the metropolis of Moab, on the south of the river Arnon.
Kir—literally, "a citadel"; not far from Ar, towards the south.
He—Moab personified.
Bajith—rather, "to the temple"
[Maurer]; answering to the "sanctuary"
(
to Dibon—Rather, as Dibon was in a
plain north of the Arnon, "Dibon (is gone up) to the high places,"
the usual places of sacrifice in the East. Same town as Dimon (
to weep—at the sudden calamity.
over Nebo—rather "in Nebo"; not "on
account of" Nebo (compare
Medeba—south of Heshbon, on a hill east of Jordan.
baldness … beard cut off—The
Orientals regarded the beard with peculiar veneration. To cut one's
beard off is the greatest mark of sorrow and mortification (compare
3. tops of … houses—flat; places
of resort for prayer, &c., in the East (
weeping abundantly—"melting away in tears." Horsley prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending to weep" to "streets" or squares, whither they descend from the housetops.
4. Heshbon—an Amorite city, twenty miles
east of Jordan; taken by Moab after the carrying away of Israel
(compare
Elealeh—near Heshbon, in Reuben.
Jahaz—east of Jordan, in Reuben. Near it Moses defeated Sihon.
therefore—because of the sudden overthrow of their cities. Even the armed men, instead of fighting in defense of their land, shall join in the general cry.
life, &c.—rather, "his soul is
grieved" (
5. My—The prophet himself is moved with pity for Moab. Ministers, in denouncing the wrath of God against sinners, should do it with tender sorrow, not with exultation.
fugitives—fleeing from Moab, wander as
far as to Zoar, on the extreme boundary south of the Dead Sea. Horsley translates, "her nobility," or
"rulers" (
heifer, &c.—that is, raising their
voices "like a heifer" (compare
by the mounting up—up the ascent.
Luhith—a mountain in Moab.
Horonaim—a town of Moab not far from
Zoar (
cry of destruction—a cry appropriate to the destruction which visits their country.
6. For—the cause of their flight
southwards (
7. Therefore—because of the devastation of the land.
abundance—literally, "that which is over and above" the necessaries of life.
brook of … willows—The fugitives flee from Nimrim, where the waters have failed, to places better watered. Margin has "valley of Arabians"; that is, to the valley on the boundary between them and Arabia-Petræa; now Wady-el Arabah. "Arabia" means a "desert."
8. Eglaim—(
Beer-elim—literally, "the well of the
Princes"—(so
9. Dimon—same as Dibon (
full of blood—The slain of Moab shall be so many.
bring more—fresh calamities, namely,
the "lions" afterwards mentioned (
CHAPTER 16
1. lamb—advice of the prophet to the
Moabites who had fled southwards to Idumea, to send to the king of
Judah the tribute of lambs, which they had formerly paid to
Israel, but which they had given up (
from Sela to—rather, "from Petra
through (literally, 'towards') the wilderness" [Maurer]. "Sela" means "a rock," Petra in
Greek; the capital of Idumea and Arabia-Petræa; the
dwellings are mostly hewn out of the rock. The country around was a
vast common ("wilderness") or open pasturage, to which the Moabites had
fled on the invasion from the west (
ruler of the land—namely, of
Idumea, that is, the king of Judah; Amaziah had become master of
Idumea and Sela (
2. cast out of … nest—rather, "as
a brood cast out" (in apposition with "a wandering bird," or
rather, wandering birds), namely, a brood just fledged and
expelled from the nest in which they were hatched [Horsley]. Compare
daughters of Moab—that is, the
inhabitants of Moab.
at the fords—trying to cross the boundary river of Moab, in order to escape out of the land. Ewald and Maurer make "fords" a poetical expression for "the dwellers on Arnon," answering to the parallel clause of the same sense, "daughters of Moab."
3-5. Gesenius,
Maurer, &c., regard these verses as
an address of the fugitive Moabites to the Jews for protection; they
translate
make … shadow as … night … in
… noonday—emblem of a thick shelter from the glaring
noonday heat (
bewray … wandereth—Betray not the fugitive to his pursuer.
4. Rather, "Let the outcasts of Moab dwell with thee" (Judah) [Horsley].
for the extortioner, &c.—The Assyrian oppressor probably.
is at an end—By the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it, for the Assyrian oppressor shall have been "consumed out of the land."
5. If Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne."
truth … judgment …
righteousness—language so divinely framed as to apply to "the
latter days" under King Messiah, when "the Lord shall bring again the
captivity of Moab" (
hasting—"prompt in executing."
6. We—Jews. We reject Moab's supplication for his pride.
lies—false boasts.
not be so—rather, "not right"; shall
prove vain (
7. Therefore—all hope of being allowed shelter by the Jews being cut off.
foundations—that is, "ruins"; because,
when houses are pulled down, the "foundations" alone are left (
Kirhareseth—literally, "a citadel of brick."
surely they are stricken—rather, joined with "mourn"; "Ye shall mourn utterly stricken" [Maurer and Horsley].
8. fields—vine-fields (
vine of Sibmah—near Heshbon: namely, languishes.
lords of … heathen—The heathen
princes, the Assyrians, &c., who invaded Moab, destroyed his vines.
So Jeremiah in the parallel place (
come … Jazer—They (the vine shoots) reached even to Jazer, fifteen miles from Heshbon.
wandered—They overran in wild luxuriance the wilderness of Arabia, encompassing Moab.
the sea—the Dead Sea; or else some
lake near Jazer now dry; in
9. I—will bewail for its desolation,
though I belong to another nation (see on
with … weeping of Jazer—as Jazer weeps.
shouting for … fallen—rather,
"Upon thy summer fruits and upon thy luxuriant vines the
shouting (the battle shout, instead of the joyous shout
of the grape-gatherers, usual at the vintage) is fallen" (
10. gladness—such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."
11. bowels—in Scripture the seat of
yearning compassion. It means the inward seat of emotion, the heart,
&c. (
sound … harp—as its strings vibrate when beaten with the plectrum or hand.
12. when it is seen that—rather, "When
Moab shall have appeared (before his gods; compare
13. since that time—rather, "respecting
that time" [Horsley]. Barnes translates it, "formerly" in contrast
to "but now" (
14. three years … hireling—Just as
a hireling has his fixed term of engagement, which neither he nor his
master will allow to be added to or to be taken from, so the limit
within which Moab is to fall is unalterably fixed (
CHAPTER 17
Already, Tiglath-pileser had carried away the people
of Damascus to Kir, in the fourth year of Ahaz (
1. Damascus—put before Israel
(Ephraim,
2. cities of Aroer—that is, the cities
round Aroer, and under its jurisdiction [Gesenius]. So "cities with their villages" (
for flocks—(
3. fortress … cease—The
strongholds shall be pulled down (Samaria especially:
remnant of Syria—all that was left
after the overthrow by Tiglath-pileser (
as the glory of … Israel—They shall meet with the same fate as Israel, their ally.
4. glory of Jacob—the kingdom of Ephraim
and all that they rely on (
fatness … lean—(See on
5. harvestman, &c.—The inhabitants
and wealth of Israel shall be swept away, and but few left behind just
as the husbandman gathers the corn and the fruit, and leaves only a few
gleaning ears and grapes (
with his arm—He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.
Rephaim—a fertile plain at the
southwest of Jerusalem toward Beth-lehem and the country of the
Philistines (
6. in it—that is, in the land of Israel.
two or three … in the top—A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.
7. look to his Maker—instead of trusting
in their fortresses—(
8. groves—A symbolical tree is often
found in Assyrian inscriptions, representing the hosts of heaven
("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as
Baal or Bel is the king. Hence the expression, "image of the grove," is
explained (
images—literally, "images to the sun,"
that is, to Baal, who answers to the sun, as Astarte to the hosts of
heaven (
9. forsaken bough—rather "the leavings
of woods," what the axeman leaves when he cuts down the grove (compare
which they left because of—rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [Maurer]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.
10. forgotten … God of … salvation
… rock—(
plants—rather, "nursery grounds," "pleasure-grounds" [Maurer].
set in—rather, "set them," the pleasure-grounds.
strange slips—cuttings of plants from far, and therefore valuable.
11. In the day … thy plant—rather, "In the day of thy planting" [Horsley].
shalt … make … grow—Maurer translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make … flourish," favors English Version. As soon as thou plantest, it grows.
in the morning—that is, immediately
after; so in
but … shall be a heap—rather, "but (promising as was the prospect) the harvest is gone" [Horsley].
in … day of grief—rather, "in the day of (expected) possession" [Maurer]. "In the day of inundation" [Horsley].
of desperate sorrow—rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [Rosenmuller].
The connection of this fragment with what precedes
is: notwithstanding the calamities coming on Israel, the people of God
shall not be utterly destroyed (
12. Woe … multitude—rather,
"Ho (Hark)! a noise of," &c. The prophet in vision
perceives the vast and mixed Assyrian hosts (Hebrew, "many
peoples," see on
to the rushing … that
make—rather, "the roaring … roareth" (compare
13. shall … shall—rather, "God
rebuketh (
chaff of … mountains—Threshing
floors in the East are in the open air on elevated places, so as
to catch the wind which separates the chaff from the wheat (
rolling thing—anything that rolls: stubble.
14. eventide … before
morning—fulfilled to the letter in the destruction "before
morning" of the vast host that "at eveningtide" was such a
terror ("trouble") to Judah; on the phrase see
he is not—namely, the enemy.
us—the Jews. A general declaration of
the doom that awaits the foes of God's people (
CHAPTER 18
Isaiah announces the overthrow of Sennacherib's hosts
and desires the Ethiopian ambassadors, now in Jerusalem, to bring word
of it to their own nation; and he calls on the whole world to witness
the event (
1. Woe—The heading in English
Version, "God will destroy the Ethiopians," is a mistake arising
from the wrong rendering "Woe," whereas the Hebrew does not
express a threat, but is an appeal calling attention (
shadowing with wings—rather, "land
of the winged bark"; that is, "barks with wing-like sails,
answering to vessels of bulrushes" in
beyond—Meroe, the island between the
"rivers" Nile and Astaboras is meant, famed for its commerce, and
perhaps the seat of the Ethiopian government, hence addressed here as
representing the whole empire: remains of temples are still found, and
the name of "Tirhakah" in the inscriptions. This island region was
probably the chief part of Queen Candace's kingdom (
Ethiopia—literally, "Cush." Horsley is probably right that the
ultimate and fullest reference of the prophecy is to the
restoration of the Jews in the Holy Land through the instrumentality of
some distant people skilled in navigation (
2. ambassadors—messengers sent to
Jerusalem at the time that negotiations passed between Tirhakah and
Hezekiah against the expected attack of Sennacherib (
by … sea—on the Nile
(
vessels of bulrushes—light canoes,
formed of papyrus, daubed over with pitch: so the "ark" in which Moses
was exposed (
Go—Isaiah tells them to take back the
tidings of what God is about to do (
scattered and peeled—rather, "strong
and energetic" [Maurer]. The
Hebrew for "strong" is literally, "drawn out" (Margin;
terrible—the Ethiopians famed
for warlike prowess [Rosenmuller]. The
Jews who, because of God's plague, made others to fear the like
(
from … beginning hitherto—so English Version rightly. But Gesenius, "to the terrible nation (of upper Egypt) and further beyond" (to the Ethiopians, properly so called).
meted out—Hebrew, "of line."
The measuring-line was used in destroying buildings (
trodden down—true of the Jews. But
Maurer translates it actively, a people
"treading under foot" all its enemies, that is, victorious
(
spoiled—"cut up." The Nile is formed by the junction of many streams in Abyssinia, the Atbara, the Astapus or Blue river (between which two rivers Meroe, the "Ethiopia" here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper Egypt and deposit it on that of Lower Egypt. G. V. Smith translates it, "Divide." Horsley takes it figuratively of the conquering armies which have often "spoiled" Judea.
3. see ye … hear ye—rather, "ye
shall see … shall hear." Call to the whole earth to be
witnesses of what Jehovah ("He") is about to do. He will
"lift up an ensign," calling the Assyrian motley hosts together (
4. take … rest … consider—I
will calmly look on and not interpose, while all seems to
promise success to the enemy; when figuratively, "the sun's heat" and
"the night dews" ripen their "harvest"; but "before" it reaches its
maturity I will destroy it (
like a clear heat—rather, "at the time of the clear (serene) heat" [Maurer].
upon herbs—answering to "harvest" in
the parallel clause. Maurer translates,
"in the sunlight" (
like … dew—rather, "at the time
of the dew cloud." God's "silence" is mistaken by the ungodly for
consent; His delay in taking vengeance for forgetfulness (
5. For—rather, "But."
perfect—perfected. When the enemy's plans are on the verge of completion.
sour grape … flower—rather, "when the flower shall become the ripening grape" [Maurer].
sprigs—the shoots with the
grapes on them. God will not only disconcert their present plans, but
prevent them forming any future ones. Horsley takes the "harvest" and vintage here as
referring to purifying judgments which cause the excision of the
ungodly from the earth, and the placing of the faithful in a state of
peace on the earth: not the last judgment (
6. birds … beasts—transition from
the image "sprigs," "branches," to the thing meant: the Assyrian
soldiers and leaders shall be the prey of birds and beasts, the whole
year through, "winter" and "summer," so numerous shall be their
carcasses. Horsley translates the
Hebrew which is singular: "upon it," not "upon
them"; the "it" refers to God's "dwelling-place" (
7. present … people scattered and
peeled—For the right rendering, see on
place of the name—where Jehovah
peculiarly manifests His glory;
CHAPTER 19
The nineteenth and twentieth chapters are connected,
but with an interval between. Egypt had been held by an Ethiopian
dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or
fifty years. Sevechus (called So, the ally of Hoshea,
1. burden—(See on
upon … cloud—(
come into Egypt—to inflict vengeance. "Egypt," in Hebrew, Misraim, plural form, to express the two regions of Egypt. Bunsen observes, The title of their kings runs thus: "Lord of Upper and Lower Egypt."
idols—the bull, crocodile, &c. The
idols poetically are said to be "moved" with fear at the presence of
one mightier than even they were supposed to be (
2. set—stir up. Gesenius translates, "arm."
Egyptians against the Egyptians—Lower
against Upper: and Saitic against both. (See
kingdom against kingdom—The Septuagint has "nome against nome"; Egypt was divided into forty-two nomes or districts.
3. spirit—wisdom, for which Egypt
was famed (
fail—literally, "be poured out," that
is, be made void (
charmers—literally, "those making a
faint sound"; the soothsayers imitated the faint sound which was
attributed to the spirits of the dead (see on
4. cruel lord—"Sargon," in Hebrew
it is lords; but plural is often used to express
greatness, where, one alone is meant (
5. the sea—the Nile. Physical
calamities, it is observed in history, often accompany political
convulsions (
6. they shall turn the rivers—rather, "the streams shall become putrid"; that is, the artificial streams made for irrigation shall become stagnant and offensive when the waters fail [Maurer]. Horsley, with the Septuagint, translates, "And waters from the sea shall be drunk"; by the failure of the river water they shall be reduced to sea water.
brooks of defence—rather, "canals of Egypt"; "canals," literally, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Matzor, whence comes Mitzraim, expresses Egypt, and a place of "defense." Horsley, as English Version translates it, "embanked canals,"
reeds … flags—the papyrus. "Reed and rush"; utter withering.
7. paper-reeds—rather, pastures,
literally, "places naked" of wood, and famed for rich herbage, on the
banks of the Nile [Gesenius]. Compare
the brooks—the river.
mouth—rather, "the source" [Vulgate]. "Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" (English Version, "driven away") [Horsley].
8. fishers—The Nile was famed for fish
(
angle—a hook. Used in the "brooks" or canals, as the "net" was in "the waters" of the river itself.
9. fine flax—Gesenius, for "fine," translates, "combed"; fine
"linen" was worn by the rich only (
networks—rather, white cloth
(
10. in the purposes—rather, "the
foundations," that is, "the nobles shall be broken" or brought low: so
all that make sluices, &c.—"makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds [Horsley]. "Makers of gain," that is, the common people who have to earn their livelihood, as opposed to the "nobles" previously [Maurer].
11. Zoan—The Greeks called it Tanis, a
city of Lower Egypt, east of the Tanitic arms of the Nile, now
San; it was one the Egyptian towns nearest to Palestine (
I am … son of the wise …
kings—Ye have no advice to suggest to Pharaoh in the crisis,
notwithstanding that ye boast of descent from wise and royal ancestors.
The priests were the usual "counsellors" of the Egyptian king. He was
generally chosen from the priestly caste, or, if from the warrior
caste, he was admitted into the sacred order, and was called a priest.
The priests are, therefore, meant by the expression, "son of the wise,
and of ancient kings"; this was their favorite boast (Herodotus, 2.141; compare
12. let them know—that is, How is it that, with all their boast of knowing the future [Diodorus, 1.81], they do not know what Jehovah of hosts …
13. Noph—called also Moph; Greek,
Memphis (
stay of … tribes—rather,
"corner-stone of her castes" [Maurer],
that is, the princes, the two ruling castes, the priests and the
warriors: image from a building which rests mainly on its corner-stones
(see on
14. err in every work thereof—referring
to the anarchy arising from their internal feuds. Horsley translates, "with respect to all His
(God's) work"; they misinterpreted God's dealings at every step.
"Mingled" contains the same image as "drunken"; as one mixes
spices with wine to make it intoxicating (
15. work for Egypt—nothing which Egypt can do to extricate itself from the difficulty.
head or tail—high or low (
branch or rush—the lofty palm branch
or the humble reed (
16. like … women—timid and
helpless (
shaking of … hand—His judgments
by means of the invaders (
17. Judah … terror unto Egypt—not
by itself: but at this time Hezekiah was the active subordinate ally of
Assyria in its invasion of Egypt under Sargon. Similarly to the
alliance of Judah with Assyria here is
thereof—of Judah.
it—Egypt.
18-22. In that day, &c.—Suffering
shall lead to repentance. Struck with "terror" and "afraid" (
five cities—that is, several
cities, as in
language of Canaan—that is, of the
Hebrews in Canaan, the language of revelation; figuratively for, They
shall embrace the Jewish religion: so "a pure language"
and conversion to God are connected in
city of destruction—Onias; "city of
the sun," that is, On, or Heliopolis; he persuaded Ptolemy
Philometer (149 B.C.) to let him build a
temple in the prefecture (nome) of Heliopolis, on the ground that it
would induce Jews to reside there, and that the very site was foretold
by Isaiah six hundred years before. The reading of the Hebrew
text is, however, better supported, "city of destruction";
referring to Leontopolis, the site of Onias' temple: which casts a
reproach on that city because it was about to contain a temple
rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some manuscripts, reads "city of
defense" or "deliverance"; namely, Memphis, or some such
city, to which God was about to send "a saviour" (
19. altar—not for sacrifice, but
as the "pillar" for memorial and worship (
pillar—such as Jacob reared (
at the border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.
20. it—the altar and pillar.
a sign—(of the fulfilment of prophecy) to their contemporaries.
a witness—to their descendants.
unto the Lord—no longer, to their idols, but to Jehovah.
for they shall cry—or, "a sign …
that they cried, … and He sent to them a saviour";
probably, Alexander the Great (so "a great one"), whom the
Egyptians welcomed as a deliverer (Greek, Soter, a title of the
Ptolemies) out of the hands of the Persians, who under Cambyses had
been their "oppressors." At Alexandria, called from him, the Old
Testament was translated into Greek for the Greek-speaking Jews,
who in large numbers dwelt in Egypt under the Ptolemies, his
successors. Messiah is the antitype ultimately intended (compare
21. oblation—unbloody.
22. return—for heathen sin and idolatry are an apostasy from primitive truth.
heal—as described (
23. highway—free communication, resting
on the highest basis, the common faith of both (
serve with—serve Jehovah with
the Assyrians. So "serve" is used absolutely (
24. third—The three shall be joined as one nation.
blessing—the source of blessings to other nations, and the object of their benedictions.
in the midst of the land—rather,
"earth" (
25. Whom—rather, "Which," namely, "the land," or "earth," that is, the people of it [Maurer].
my people—the peculiar designation of
Israel, the elect people, here applied to Egypt to express its entire
admission to religious privileges (
work of my hands—spiritually (
CHAPTER 20
In the reign of Sargon (722-715 B.C.), the successor of Shalmaneser, an Assyrian
invasion of Egypt took place. Its success is here foretold, and hence a
party among the Jews is warned of the folly of their "expectation" of
aid from Egypt or Ethiopia. At a later period (
1. Tartan—probably the same general as
was sent by Sennacherib against Hezekiah (
Ashdod—called by the Greeks Azotus
(
sent—Sargon himself remained behind engaged with the Phœnician cities, or else led the main force more directly into Egypt out of Judah [G. V. Smith].
2. by—literally, "by the hand of"
(compare
sackcloth—the loose outer garment of
coarse dark hair-cloth worn by mourners (
naked—rather, "uncovered"; he merely
put off the outer sackcloth, retaining still the tunic or inner vest
(
3. three years—Isaiah's symbolical
action did not continue all this time, but at intervals, to keep
it before the people's mind during that period [Rosenmuller]. Rather, join "three years" with
"sign," a three years' sign, that is, a sign that a three years'
calamity would come on Egypt and Ethiopia [Barnes], (
wonder—rather, "omen"; conveying a threat as to the future [G. V. Smith].
upon—in reference to, against.
4. buttocks uncovered—Belzoni says that captives are found represented
thus on Egyptian monuments (
5. they—the Philistine allies of Egypt
who trusted in it for help against Assyria. A warning to the party
among the Jews, who, though Judah was then the subordinate ally of
Assyria, were looking to Egypt as a preferable ally (
6. isle—that is, coast on the
Mediterranean—Philistia, perhaps Phœnicia (compare
we—emphatical; if Egypt, in which we trusted, was overcome, how shall we, a small weak state, escape?
CHAPTER 21
He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass.
1. desert—the champaign between Babylon and Persia; it was once a desert, and it was to become so again.
of the sea—The plain was covered with
the water of the Euphrates like a "sea" (
whirlwinds in the south—(
desert—the plain between Babylon and Persia.
terrible land—Media; to guard against
which was the object of Nitocris' great works [Herodotus, 1.185]. Compare as to "terrible" applied
to a wilderness, as being full of unknown dangers,
2. dealeth treacherously—referring to
the military stratagem employed by Cyrus in taking Babylon. It
may be translated, "is repaid with treachery"; then the subject of the
verb is Babylon. She is repaid in her own coin;
Go up—Isaiah abruptly recites the
order which he hears God giving to the Persians, the instruments of His
vengeance (
Elam—a province of Persia, the
original place of their settlement (
thereof—the "sighing" caused by
Babylon (
3. Isaiah imagines himself among the exiles in
Babylon and cannot help feeling moved by the calamities which come on
it. So for Moab (
pain—(Compare
at the hearing—The Hebrew may
mean, "I was so bowed down that I could not hear; I was so
dismayed that I could not see" (
4. panted—"is bewildered" [Barnes].
night of my pleasure—The prophet
supposes himself one of the banqueters at Belshazzar's feast, on the
night that Babylon was about to be taken by surprise; hence his
expression, "my pleasure" (
5. Prepare the table—namely, the feast
in Babylon; during which Cyrus opened the dykes made by Semiramis to
confine the Euphrates to one channel and suffered them to overflow the
country, so that he could enter Babylon by the channel of the river.
Isaiah first represents the king ordering the feast to be got ready.
The suddenness of the irruption of the foe is graphically expressed by
the rapid turn in the language to an alarm addressed to the Babylonian
princes, "Arise," &c. (compare
watch in … watchtower—rather, "set the watch." This done, they thought they might feast in entire security. Babylon had many watchtowers on its walls.
anoint … shield—This was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defense"; the mention of the "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defense. Horsley translates, "Grip the oiled shield."
6. Go, set a watchman, let him declare what he
seeth—God's direction to Isaiah to set a watchman to
"declare" what he sees. But as in
7. chariot, &c.—rather, "a body of
riders," namely, some riding in pairs on horses (literally, "pairs of
horsemen," that is, two abreast), others on asses, others on camels
(compare
8. A lion—rather, "(The watchman) cried,
I am as a lion"; so as is understood (
9. chariot of men—chariots with men in
them; or rather, the same body of riders, horsemen two abreast, as in
answered—not to something said
previously, but in reference to the subject in the mind of the writer,
to be collected from the preceding discourse: proclaimeth (
fallen … fallen—The repetition
expresses emphasis and certainty (
images—Bel, Merodach, &c. (
10. my threshing—that is, my people (the Jews) trodden down by Babylon.
corn of my floor—Hebrew, "my
son of the floor," that is, my people, treated as corn laid on the
floor for threshing; implying, too, that by affliction, a remnant
(grain) would be separated from the ungodly (chaff) [Maurer]. Horsley
translates, "O thou object of my unremitting prophetic pains."
See
One out of Seir asks, What of the night? Is there a
hope of the dawn of deliverance? Isaiah replies, The morning is
beginning to dawn (to us); but night is also coming (to
you). Compare
11. Dumah—a tribe and region of Ishmael
in Arabia (
Seir—the principal mountain in Idumea, south of the Dead Sea, in Arabia-Petræa. "He calleth" ought to be rather, "There is a call from Seir."
to me—Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet.
Watchman—the prophet (
what of the night—What tidings have
you to give as to the state of the night? Rather, "What remains
of the night?" How much of it is past? [Maurer]. "Night" means calamity (
12. Reply of the prophet, The morning
(prosperity) cometh, and (soon after follows) the night
(adversity). Though you, Idumeans, may have a gleam of prosperity, it
will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be
quickly followed by adversity (to you, Idumeans, who exult in the fall
of Jerusalem, have seized on the southern part of their land in their
absence during the captivity, and now deride them by your question)"
(
if ye will inquire, inquire—If ye
choose to consult me again, do so (similar phrases occur in
return, come—"Be converted to God (and then), come" [Gesenius]; you will then receive a more favorable answer.
Probably in the wars between Assyria and Egypt; Idumea and Arabia lay somewhat on the intermediate line of march.
13. upon—that is, respecting.
forest—not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees.
travelling companies—caravans: ye
shall be driven through fear of the foe to unfrequented routes (
Dedanim—In North Arabia (
14. Tema—a kindred tribe: an oasis in
that region (
prevented—that is, anticipated the
wants of the fugitive Dedanites by supplying bread (
their bread—rather, "his (the
fugitive's) bread"; the bread due to him, necessary for his
support; so "thy grave" (
15. they—the fugitive Dedanites and other Arabs.
16. years of … hireling—(See on
Kedar—a wandering tribe (
17. residue … diminished—The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.
CHAPTER 22
That by Sennacherib, in the fourteenth year of
Hezekiah;
1. of … valley of vision—rather,
"respecting the valley of visions"; namely, Jerusalem, the seat of
divine revelations and visions, "the nursery of prophets" [Jerome], (
thee—the people of Jerusalem personified.
housetops—Panic-struck, they went up
on the flat balustraded roofs to look forth and see whether the enemy
was near, and partly to defend themselves from the roofs (
2. art—rather, "wert"; for it could not
now be said to be "a joyous city" (
not slain with the sword—but with the
famine and pestilence about to be caused by the coming siege (
3. rulers—rather, "generals" (
bound—rather, "are taken."
by the archers—literally, "by the
bow"; so
all … in thee—all found in the
city (
fled from far—those who had fled from distant parts to Jerusalem as a place of safety; rather, fled afar.
4. Look … from me—Deep grief seeks
to be alone; while others feast joyously, Isaiah mourns in prospect of
the disaster coming on Jerusalem (
daughter, &c.—(see on
5. trouble … by the Lord—that is,
sent by or from the Lord (see on
valley of vision—(See on
breaking … walls—that is, "a day of breaking the walls" of the city.
crying to the mountains—the mournful
cry of the townsmen "reaches" to (Maurer
translates, towards) the mountains, and is echoed back by them.
Josephus describes in the very same
language the scene at the assault of Jerusalem under Titus. To this the
prophecy, probably, refers ultimately. If, as some think, the "cry" is
that of those escaping to the mountains, compare
6. Elam—the country stretching east from
the Lower Tigris, answering to what was afterwards called Persia (see
on
with chariots of men and horsemen—that
is, they used the bow both in chariots and on horseback.
"Chariots of men," that is, chariots in which men are borne, war
chariots (compare see on
Kir—another people subject to Assyria
(
uncovered—took off for the battle the leather covering of the shield, intended to protect the embossed figures on it from dust or injury during the march. "The quiver" and "the shield" express two classes—light and heavy armed troops.
7. valleys—east, north, and south of Jerusalem: Hinnom on the south side was the richest valley.
in array at the gate—Rab-shakeh stood
at the upper pool close to the city (
8. he discovered the covering—rather,
"the veil of Judah shall be taken off" [Horsley]: figuratively for, exposing to shame as a
captive (
thou didst look—rather, "thou shalt look."
house of … forest—The
house of armory built of cedar from the forest of Lebanon
by Solomon, on a slope of Zion called Ophel (
9. Ye have seen—rather, "Ye shall see."
city of David—the upper city, on Zion,
the south side of Jerusalem (
ye gathered—rather, "ye shall gather."
lower pool—(See on
10. numbered—rather, "ye shall number,"
namely, in order to see which of them may be pulled down with the least
loss to the city, and with most advantage for the repair of the walls
and rearing of towers (
have ye broken down—rather, "ye shall break down."
11. Ye made … a ditch—rather, "Ye
shall make a reservoir" for receiving the water. Hezekiah
surrounded Siloah, from which the old (or king's, or upper) pool took
its rise, with a wall joined to the wall of Zion on both sides; between
these two walls he made a new pool, into which he directed the waters
of the former, thus cutting off the foe from his supply of water also.
The opening from which the upper pool received its water was nearer
Zion than the other from which the lower pool took its rise, so that
the water which flowed from the former could easily be shut in by a
wall, whereas that which flowed from the latter could only be brought
in by subterranean conduits (compare see on
have not looked … neither had
respect—answering by contrast to "Thou didst look to
the armor, ye have seen ('had respect', or 'regard to') the
breaches" (
maker thereof—God, by whose command and aid these defenses were made, and who gave this fountain "long ago." G. V. Smith translates, "Him who doeth it," that is, has brought this danger on you—"Him who hath prepared it from afar," that is, planned it even from a distant time.
12. did the Lord God call—Usually the
priests gave the summons to national mourning (
baldness—emblem of grief (
13. Notwithstanding Jehovah's "call to
mourning" (
In
15. Go, get thee unto—rather, "Go in to" (that is, into the house to).
treasurer—"him who dwells in the
tabernacle" [Jerome]; namely, in a room
of the temple set apart for the treasurer. Rather, "the king's friend,"
or "principal officer of the court" (
unto Shebna—The Hebrew for "unto" indicates an accosting of Shebna with an unwelcome message.
16. What … whom—The prophet
accosts Shebna at the very place where he was building a grand
sepulcher for himself and his family (compare
on high—Sepulchres were made in the
highest rocks (
habitation for himself—compare "his
own house" (
17. carry … away with …
captivity—rather, "will cast thee away with a mighty throw"
[Maurer]. "Mighty," literally, "of a
man" (so
surely cover—namely, with shame, where
thou art rearing a monument to perpetuate thy fame [Vitringa]. "Rolling will roll thee," that is, will
continually roll thee on, as a ball to be tossed away [Maurer]. Compare
18. violently turn and toss—literally, "whirling He will whirl thee," that is, He will, without intermission, whirl thee [Maurer]. "He will whirl thee round and round, and (then) cast thee away," as a stone in a sling is first whirled round repeatedly, before the string is let go [Lowth].
large country—perhaps Assyria.
chariots … shall be the shame of thy lord's house—rather, "thy splendid chariots shall be there, O thou disgrace of thy lord's house" [Noyes]; "chariots of thy glory" mean "thy magnificent chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say that he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was mocking them; and so he died.
19. state—office.
he—God. A similar change of persons
occurs in
20. son of Hilkiah—supposed by Kimchi to be the same as Azariah, son of
Hilkiah, who perhaps had two names, and who was "over the household" in
Hezekiah's time (
21. thy robe—of office.
girdle—in which the purse was carried, and to it was attached the sword; often adorned with gold and jewels.
father—that is, a counsellor and friend.
22. key—emblem of his office over the house; to "open" or "shut"; access rested with him.
upon … shoulder—So keys are
carried sometimes in the East, hanging from the kerchief on the
shoulder. But the phrase is rather figurative for sustaining the
government on one's shoulders. Eliakim, as his name implies, is
here plainly a type of the God-man Christ, the son of "David," of whom
Isaiah (
23. nail … sure place—Large nails
or pegs stood in ancient houses on which were suspended the ornaments
of the family. The sense is: all that is valuable to the nation shall
rest securely on him. In
throne—resting-place to his family, as
applied to Eliakim; but "throne," in the strict sense, as applied to
Messiah, the antitype (
24. Same image as in
offspring and the issue—rather, "the offshoots of the family, high and low" [Vitringa]. Eliakim would reflect honor even on the latter.
vessels of cups—of small capacity: answering to the low and humble offshoots.
vessels of flagons—larger vessels: answering to the high offshoots.
25. nail … fastened—Shebna, who was supposed to be firmly fixed in his post.
burden … upon it—All that were
dependent on Shebna, all his emoluments and rank will fail, as when a
peg is suddenly "cut down," the ornaments on it fall with it. Sin
reaches in its effects even to the family of the guilty (
CHAPTER 23
Menander, the
historian, notices a siege of Tyre by Shalmaneser, about the time of
the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were
soon reduced; but New Tyre, on an island half a mile from the shore,
held out for five years. Sargon probably finished the siege.
Sennacherib does not, however, mention it among the cities which the
Assyrian kings conquered (thirty-sixth and thirty-seventh chapters).
The expression, "Chaldeans" (
1. Tyre—Hebrew, Tsur, that is, "Rock."
ships of Tarshish—ships of Tyre
returning from their voyage to Tarshish, or Tartessus in Spain, with
which the Phœnicians had much commerce (
no house—namely, left; such was the case as to Old Tyre, after Nebuchadnezzar's siege.
no entering—There is no house
to enter (
Chittim—Cyprus, of which the cities,
including Citium in the south (whence came "Chittim"), were
mostly Phœnician (
2. Be still—"struck dumb with awe."
Addressed to those already in the country, eye-witnesses of its ruin
(
isle—strictly applicable to New Tyre:
in the sense coast, to the mainland city, Old Tyre (compare
Zidon—of which Tyre was a colony, planted when Zidon was conquered by the Philistines of Ascalon. Zidon means a "fishing station"; this was its beginning.
replenished—with wealth and an
industrious population (
3. great waters—the wide waters of the sea.
seed—"grain," or crop, as in
Sihor—literally, "dark-colored";
applied to the Nile, as the Egyptian Jeor, and the Greek
Melas, to express the "dark, turbid" colors given to its waters by
the fertilizing soil which it deposits at its yearly overflow (
harvest of the river—the growth of the
Delta; the produce due to the overflow of the Nile: Egypt was the great
granary of corn in the ancient world (
her revenue—Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits.
mart—(
4. Zidon—called on, as being the parent
country of Tyre (
5. As, &c.—rather, "When the report (shall reach) the people of Egypt, they shall be sorely pained at the report concerning Tyre" (namely, its overthrow). So Jerome, "When the Egyptians shall hear that so powerful a neighboring nation has been destroyed, they must know their own end is near" [Lowth, &c.].
6. Pass … over—Escape from Tyre to
your colonies as Tarshish (compare
7. Is this silent ruin all that is left
of your once joyous city (
antiquity—The Tyrian priests boasted in Herodotus' time that their city had already existed 2300 years: an exaggeration, but still implying that it was ancient even then.
her own feet—walking on foot as captives to an enemy's land.
8. Who—answered in
crowning—crown-giving; that is, the
city from which dependent kingdoms had arisen, as Tartessus in Spain,
Citium in Cyprus, and Carthage in Africa (
traffickers—literally, "Canaanites,"
who were famed for commerce (compare
9. Whoever be the instruments in overthrowing
haughty sinners, God, who has all hosts at His command, is the First
Cause (
stain—rather, "to profane"; as in
10. a river—Hebrew, "the river," namely, Nile.
daughter of Tarshish—Tyre and its
inhabitants (
11. He—Jehovah.
kingdoms—the Phœnician cities and colonies.
the merchant city—rather, Canaan, meaning the north of it, namely, Phœnicia. On their coins, they call their country Canaan.
12. he—God.
rejoice—riotously (
oppressed—"deflowered"; laying aside
the figure "taken by storm"; the Arabs compare a city never taken to an
undefiled virgin (compare
daughter of Zidon—Tyre: or else, sons
of Zidon, that is, the whole land and people of Phœnicia (see on
Chittim—Citium in Cyprus (
there also … no rest—Thy
colonies, having been harshly treated by thee, will now repay thee in
kind (see on
13. Behold—Calling attention to the fact, so humiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities, Tyre.
was not—had no existence as a
recognized nation; the Chaldees were previously but a rude, predatory
people (
Assyrian founded it—The Chaldees
("them that dwell in the wilderness") lived a nomadic life in the
mountains of Armenia originally (Arphaxad, in
towers thereof—namely, of Babylon, whose towers, Herodotus says, were "set up" by the Assyrians [Barnes]. Rather, "The Chaldees set up their siege-towers" against Tyre, made for the attack of high walls, from which the besiegers hurled missiles, as depicted in the Assyrian sculptures [G. V. Smith].
raised up—rather, "They lay
bare," namely, the foundations of "her (Tyre's) palaces,"
that is, utterly overthrew them (
14. strength—stronghold (compare
15. forgotten—Having lost its former renown, Tyre shall be in obscurity.
seventy years—(so
days of one king—that is, a dynasty.
The Babylonian monarchy lasted properly but seventy years. From the
first year of Nebuchadnezzar to the taking of Babylon, by Cyrus, was
seventy years; then the subjected nations would be restored to liberty.
Tyre was taken in the middle of that period, but it is classed in
common with the rest, some conquered sooner and others later, all,
however, alike to be delivered at the end of the period. So "king" is
used for dynasty (
shall Tyre sing as … harlot—It
shall be to Tyre as the song of the harlot, namely, a harlot that has
been forgotten, but who attracts notice again by her song. Large marts
of commerce are often compared to harlots seeking many lovers, that is,
they court merchants of all nations, and admit any one for the sake of
gain (
16. Same figure [
17. visit—not in wrath, but mercy.
hire—image from a harlot: her gains by commerce. After the Babylonian dynasty was ended, Tyre was rebuilt; also, again, after the destruction under Alexander.
18. merchandise … holiness—Her
traffic and gains shall at last (long after the restoration mentioned
in
not treasured—but freely expended in His service.
them that dwell before the Lord—the ministers of religion. But Horsley translates, "them that sit before Jehovah" as disciples.
durable clothing—Changes of raiment constituted much of the wealth of former days.
CHAPTER 24
The four chapters (the twenty-fourth through the
twenty-seventh) form one continuous poetical prophecy: descriptive of
the dispersion and successive calamities of the Jews (
1. the earth—rather, "the land" of Judah
(so in
2. as with the people, so with the
priest—All alike shall share the same calamity: no favored
class shall escape (compare
4. world—the kingdom of Israel; as in
haughty—literally, "the height" of the people: abstract for concrete, that is, the high people; even the nobles share the general distress.
5. earth—rather, "the land."
defiled under …
inhabitants—namely, with innocent blood (
laws … ordinance … everlasting covenant—The moral laws, positive statutes, and national covenant designed to be for ever between God and them.
6. earth—the land.
burned—namely, with the consuming
wrath of heaven: either internally, as in
7. mourneth—because there are none to drink it [Barnes]. Rather, "is become vapid" [Horsley].
languisheth—because there are none to cultivate it now.
8. (
9. with a song—the usual accompaniment of feasts.
strong drink—(See on
bitter—in consequence of the national calamities.
10. city of confusion—rather, "desolation." What Jerusalem would be; by anticipation it is called so. Horsley translates, "The city is broken down; it is a ruin."
shut up—through fear; or rather, "choked up by ruins."
11. crying for wine—to drown their
sorrows in drink (
12. with destruction—rather "crash" [Gesenius]. "With a great tumult the gate is battered down" [Horsley].
13. the land—Judea. Put the comma after
"land," not after "people." "There shall be among the people (a remnant
left), as the shaking (the after-picking) of an olive tree"; as in
gathering olives, a few remain on the highest boughs (
14. They—those who are left: the remnant.
sing for the majesty of the Lord—sing a thanksgiving for the goodness of the Lord, who has so mercifully preserved them.
from the sea—from the distant lands beyond the sea, whither they have escaped.
15. in the fires—Vitringa translates, "in the caves." Could it
mean the fires of affliction (
16. Songs to God come in together to Palestine from distant lands, as a grand chorus.
glory to the righteous—the burden of
the songs (
treacherous dealers—the foreign
nations that oppress Jerusalem, and overcome it by stratagem (so in
17. This verse explains the wretchedness
spoken of in
18. noise of … fear—the shout designed to rouse the game and drive it into the pitfall.
windows … open—taken from the
account of the deluge (
19. earth—the land: image from an earthquake.
20. removed like a cottage—(See on
heavy upon it—like an overwhelming burden.
not rise again—not meaning, that it
never would rise (
21. host of … high ones—the
heavenly host, that is, either the visible host of heaven (the
present economy of nature, affected by the sun, moon, and stars, the
objects of idolatry, being abolished,
22. in the pit—rather, "for the pit" [Horsley]. "In the dungeon" [Maurer]. Image from captives thrust together into a dungeon.
prison—that is, as in a prison. This
sheds light on the disputed passage,
23. (
his ancients—the elders of His people;
or in general, His ancient people, the Jews. After the overthrow of the
world kingdoms. Jehovah's shall be set up with a splendor exceeding the
light of the sun and moon under the previous order of things (
CHAPTER 25
The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this.
1. wonderful—(
counsels of old—(
truth—Hebrew, Amen;
covenant-keeping, faithful to promises; the peculiar characteristic of
Jesus (
2. a city … heap—Babylon, type of
the seat of Antichrist, to be destroyed in the last days (compare
palace—Babylon regarded, on account of its splendor, as a vast palace. But Maurer translates, "a citadel."
of strangers—foreigners, whose capital
pre-eminently Babylon was, the metropolis of the pagan world. "Aliens
from the commonwealth of Israel, strangers from the covenants of
promise" (
never be built—(
3. strong people—This cannot apply to
the Jews; but other nations on which Babylon had exercised its cruelty
(
city—not Babylon, which shall then be destroyed, but collectively for the cities of the surrounding nations.
4. the poor … needy—the Jews,
exiles from their country (
heat—calamity (
blast—that is, wrath.
storm—a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house.
5. Translate, "As the heat in a dry land (is brought down by the shadow of a cloud, so) thou shalt bring down the tumult (the shout of triumph over their enemies) of strangers (foreigners); and as the heat by the shadow of the cloud (is brought low), so the branch (the offspring) of the terrible ones shall be brought low." Parkhurst translates the Hebrew for "branch," the exulting song. Jerome translates the last clause, "And as when the heat burns under a cloud, thou shalt make the branch of the terrible ones to wither"; the branch withering even under the friendly shade of a cloud typifies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God.
6. in this mountain—Zion: Messiah's
kingdom was to begin, and is to have its central seat hereafter, at
Jerusalem, as the common country of "all nations" (
all people—(
feast—image of felicity (
fat things—delicacies; the rich
mercies of God in Christ (
wines on the lees—wine which has been
long kept on the lees; that is, the oldest and most generous wine
(
marrow—the choicest dainties (
well refined—cleared of all dregs.
7. face of … covering—image from
mourning, in which it was usual to cover the face with a veil
(
8. Quoted in
swallow up … in
victory—completely and permanently "abolish" (
rebuke—(Compare
9. And it shall be said in that day,
&c.—"After death has been swallowed up for ever, the people
of God, who had been delivered from the hand of death, shall say to the
Lord, Lo, this is our God, whom unbelievers regarded as only a
man" [Jerome]. "The words are so
moulded as to point us specially to the person of the Son of God, who
'saves' us; as He vouchsafed to Israel temporal saving, so to His elect
He appears for the purpose of conferring eternal salvation" [Vitringa]. The Jews, however, have a
special share in the words, This is our God (see on
we have waited—"Waited" is
characteristic of God's people in all ages (
we will be glad and rejoice in his
salvation—compare
10. rest—as its permanent
protector; on "hand" in this sense; compare
Moab—while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people.
under him—Rather, "in his own place"
or "country" (
for the dunghill—Rather, "in the water
of the dung heap," in which straw was trodden to make it manure (
11. he—Jehovah shall spread His
hands to strike the foe on this side and on that, with as little effort
as a swimmer spreads forth his arms to cleave a passage through the
water [Calvin]. (
with the spoils of … hands—literally, "the craftily acquired spoils" of his (Moab's) hands [Barnes]. Moab's pride, as well as the sudden gripe of his hands (namely, whereby he tries to save himself from drowning) [Lowth]. "Together with the joints of his hands," that is, though Moab struggle against Jehovah hand and foot [Maurer].
12. fortress—the strongholds of
Moab, the representative of the foes of God's people [Barnes]. Babylon [Maurer]. The society of infidels represented as a
city (
CHAPTER 26
As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city.
1. strong city—Jerusalem, strong in
Jehovah's protection: type of the new Jerusalem (
salvation … walls—(
bulwarks—the trench with the antemural earthworks exterior to the wall.
2. Address of the returning people to the
gates of Jerusalem (type of the heavenly city,
righteous nation—that had not apostatized during the captivity. Horsley translates, "The nation of the Just One," namely, the Jews.
3. mind … stayed—(
4. Lord Jehovah—Hebrew, Jah, Jehovah. The
union of the two names expresses in the highest degree God's unchanging
love and power (compare
5. lofty city—Babylon; representative of
the stronghold of the foes of God's people in all ages (
6. poor—(
7. uprightness—rather, "is direct," that
is, is directed by God to a prosperous issue, however many be
their afflictions in the meantime (as in the case of the Jewish
exiles); the context requires this sense (
most upright—(
dost weigh—(
8. way of thy judgments—We have waited
for Thy proceeding to punish the enemy (
name … remembrance—the
manifested character of God by which He would be
remembered (
9. With, … soul …
I—literally, "I … my soul," in apposition; the faithful
Jews here speak individually. The overthrow of the foe and the
restoration of the Jews are to follow upon prayer on the part of
the latter and of all God's people (
in the night—(
world … learn …
righteousness—the remnant left after judgments (
10. uprightness—rather, as in
11. lifted up—to punish the foes of
God's people. They who will not see shall be made to
"see" to their cost (
their envy at the people—that is, "Thy people." Lowth translates, "They shall see with confusion Thy zeal for Thy people."
fire of … enemies—that is, the
fire to which Thine enemies are doomed (
12. peace—God's favor, including all
blessings, temporal and spiritual, opposed to their previous trials
(
13. other lords—temporal; heathen kings
(
by thee only—It is due to Thee alone,
that we again worship Thee as our Lord [Maurer]. "(We are) Thine only, we will celebrate Thy
name" [Horsley]. The sanctifying effect
of affliction (
14. They—The "other lords" or tyrants
(
shall not live—namely, again.
deceased—Hebrew, "Rephaim";
powerless, in the land of shades (
therefore—that is, inasmuch as.
Compare "therefore" (
15. hast—prophetical preterite (
hast removed … far … ends of … earth—rather, "Thou hast extended far all the borders of the land" [Vitringa].
16. visited—sought.
poured out—(
prayer—literally, "a whispered
prayer," Margin, "a secret sighing" to God for help (compare
17. An image of anguish accompanied with
expectation, to be followed by joy that will cause the anguish utterly
to be forgotten. Zion, looking for deliverance, seemingly in vain, but
really about to be gloriously saved (
18. brought forth wind—Michaelis explains this of the disease
empneumatosis. Rather, "wind" is a figure for that which proves
an abortive effort. The "we" is in antithesis to "Thy," "my"
(
not wrought … deliverance in … earth—literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies.
neither … world fallen—The
"world" at large, is in antithesis to "the earth," that is, Judea. The
world at enmity with the city of God has not been subdued. But Maurer explains "fallen," according to
Arabic idiom, of the birth of a child, which is said to
fall when being born; "inhabitants of the world (Israel,
19. In antithesis to
together with my dead body—rather, "my
dead body," or "bodies" (the Jewish nation personified, which had been
spiritually and civilly dead; or the nation, as a parent, speaking of
the bodies of her children individually, see on
Awake—(
in dust—prostate and dead, spiritually
and nationally; also literally (
dew—which falls copiously in the East
and supplies somewhat the lack of rain (
cast out … dead—that is, shall bring them forth to life again.
20. enter … chambers—When God is
about to take vengeance on the ungodly, the saints shall be shut in by
Him in a place of safety, as Noah and his family were in the days of
the flood (
21. (
disclose … blood—(
CHAPTER 27
At the time when Israel shall be delivered, and the ungodly nations punished, God shall punish also the great enemy of the Church.
1. sore—rather, "hard," "well-tempered."
leviathan—literally, in Arabic,
"the twisted animal," applicable to every great tenant of the waters,
sea-serpents, crocodiles, &c. In
piercing—rigid [Lowth]. Flying [Maurer and Septuagint]. Long, extended, namely, as the crocodile which cannot readily bend back its body [Houbigant].
crooked—winding.
dragon—Hebrew, tenin; the crocodile.
sea—the Euphrates, or the expansion of it near Babylon.
2. In that day when leviathan shall be
destroyed, the vineyard (
sing—a responsive song [Lowth].
unto her—rather, "concerning her" (see
on
3. lest any hurt it—attack it [Maurer]. "Lest aught be wanting in her" [Horsley].
4. Fury is not in me—that is, I entertain no longer anger towards my vine.
who would set … in battle—that
is, would that I had the briers, &c. (the wicked foe;
5. Or—Else; the only alternative, if Israel's enemies wish to escape being "burnt together."
strength—rather, "the refuge which I
afford" [Maurer]. "Take hold," refers to
the horns of the altar which fugitives often laid hold of as an
asylum (
6. He—Jehovah. Here the song of the Lord
as to His vineyard (
Israel … fill …
world—(
7. him … those—Israel—Israel's enemies. Has God punished His people as severely as He has those enemies whom He employed to chastise Israel? No! Far from it. Israel, after trials, He will restore; Israel's enemies He will utterly destroy at last.
the slaughter of them that are slain by him—rather, "Is Israel slain according to the slaughter of the enemy slain?" the slaughter wherewith the enemy is slain [Maurer].
8. In measure—not beyond measure; in
moderation (
when it shooteth—image from the vine;
rather, passing from the image to the thing itself, "when sending
her away (namely, Israel to exile;
stayeth—rather, as Margin, "when He removeth it by His rough wind in the day," &c.
east wind—especially violent in the
East (
9. By this—exile of Israel (the "sending
away,"
purged—expiated [Horsley].
all the fruit—This is the whole
benefit designed to be brought about by the chastisement;
namely, the removal of his (Israel's) sin (namely, object of idolatry;
when he—Jehovah; at the destruction of
Jerusalem by Nebuchadnezzar, His instrument. The Jews ever since have
abhorred idolatry (compare
not stand up—shall rise no more [Horsley].
10. city—Jerusalem; the beating asunder
of whose altars and images was mentioned in
calf feed—(
branches—resuming the image of the
vine (
11. boughs … broken off—so the
Jews are called (
set … on fire—burn them as fuel; "women" are specified, as probably it was their office to collect fuel and kindle the fire for cooking.
no understanding—as to the ways of God
(
12. Restoration of the Jews from their dispersion, described under the image of fruits shaken from trees and collected.
beat off—as fruit beaten off a tree
with a stick (
river—Euphrates.
stream of Egypt—on the confines of
Palestine and Egypt (
one by one—gathered most carefully, not merely as a nation, but as individuals.
13. great trumpet—image from the
trumpets blown on the first day of the seventh month to summon the
people to a holy convocation (
Assyria—whither the ten tribes had
been carried; Babylonia is mainly meant, to which Assyria at that time
belonged; the two tribes were restored, and some of the ten
accompanied them. However, "Assyria" is designedly used to point
ultimately to the future restoration of the ten fully,
never yet accomplished (
Egypt—whither many had fled at the
Babylonish captivity (
CHAPTER 28
The twenty-eighth through thirty-third chapters form almost one continuous prophecy concerning the destruction of Ephraim, the impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assyria, from which Jehovah would deliver them on their turning to Him; the twenty-eighth chapter refers to the time just before the sixth year of Hezekiak's reign, the rest not very long before his fourteenth year.
1. crown of pride—Hebrew for
"proud crown of the drunkards," &c. [Horsley], namely, Samaria, the capital of Ephraim,
or Israel. "Drunkards," literally (
beauty … flower—"whose glorious
beauty or ornament is a fading flower." Carrying on the image of
"drunkards"; it was the custom at feasts to wreathe the brow with
flowers; so Samaria, "which is (not as English Version,
'which are') upon the head of the fertile valley," that is, situated on
a hill surrounded with the rich valleys as a garland (
2. strong one—the Assyrian (
cast down—namely, Ephraim (
with … hand—with violence (
3. crown … the drunkards—rather, "the crown of the drunkards."
4. Rather, "the fading flower, their glorious
beauty (
while it is yet—that is, immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered cities were often spared.
5-13. The prophet now turns to Judah; a gracious promise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria.
crown—in antithesis to the
"fading crown" of Ephraim (
the residue—primarily, Judah,
in the prosperous reign of Hezekiah (
6. Jehovah will inspire their magistrates with justice, and their soldiers with strength of spirit.
turn … battle to …
gate—the defenders of their country who not only repel the
foe from themselves, but drive him to the gates of his own cities
(
7. Though Judah is to survive the fall of
Ephraim, yet "they also" (the men of Judah) have perpetrated like sins
to those of Samaria (
erred … are out of the way—"stagger … reel." Repeated, to express the frequency of the vice.
priest … prophet—If the
ministers of religion sin so grievously, how much more the other rulers
(
vision—even in that most sacred function of the prophet to declare God's will revealed to them.
judgment—The priests had the
administration of the law committed to them (
9, 10. Here the drunkards are introduced as scoffingly commenting on Isaiah's warnings: "Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept," &c.
line—a rule or law. [Maurer]. The repetition of sounds in Hebrew tzav
latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of
the imitators of Isaiah's speaking; he spoke stammering (
11. For—rather, "Truly." This is
Isaiah's reply to the scoffers: Your drunken questions shall be
answered by the severe lessons from God conveyed through the Assyrians
and Babylonians; the dialect of these, though Semitic, like the
Hebrew, was so far different as to sound to the Jews like the
speech of stammerers (compare
12. Rather, "He (Jehovah) who hath said to them."
this … the rest—Reference may be
primarily to "rest" from national warlike preparations, the Jews being
at the time "weary" through various preceding calamities, as the
Syro-Israelite invasion (
13. But—rather, "Therefore," namely,
because "they would not hear" (
that they might go—the designed
result to those who, from a defect of the will, so far from
profiting by God's mode of instructing, "precept upon precept,"
&c., made it into a stumbling-block (
go, and fall—image appropriately from
"drunkards" (
14. scornful—(See on
15. said—virtually, in your conduct, if not in words.
covenant—There may be a tacit
reference to their confidence in their "covenant" with the Assyrians in
the early part of Hezekiah's prosperous reign, before he ceased to pay
tribute to them, as if it ensured Judah from evil, whatever might
befall the neighboring Ephraim (
overflowing scourge—two metaphors: the hostile Assyrian armies like an overwhelming flood.
pass through—namely, through Judea on
their way to Egypt, to punish it as the protector of Samaria (
lies—They did not use these
words, but Isaiah designates their sentiments by their true name
(
16. Literally, "Behold Me as Him who
has laid"; namely, in My divine counsel (
stone—Jesus Christ; Hezekiah
[Maurer], or the temple [Ewald], do not realize the full significancy
of the language; but only in type point to Him, in whom the prophecy
receives its exhaustive accomplishment; whether Isaiah
understood its fulness or not (
tried—both by the devil (
precious—literally, "of preciousness,"
so in the Greek, (
corner-stone—(
make haste—flee in hasty alarm; but
the Septuagint has "be ashamed"; so
17. line—the measuring-line of the
plummet. Horsley translates, "I will
appoint judgment for the rule, and justice for the plummet." As the
corner-stone stands most perpendicular and exactly proportioned, so
Jehovah, while holding out grace to believers in the Foundation-stone,
will judge the scoffers (
hail—divine judgment (
18. disannulled—obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it.
trodden down—passing from the metaphor in "scourge" to the thing meant, the army which treads down its enemies.
19. From the time, &c.—rather, "As often as it comes over (that is, passes through), it shall overtake you" [Horsley]; like a flood returning from time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes.
vexation … understand …
report—rather, "It shall be a terror even to hear the mere
report of it" [Maurer], (
20. Proverbial, for they shall find all their sources of confidence fail them; all shall be hopeless perplexity in their affairs.
21. Perazim—In the valley of Rephaim
(
Gibeon—(
strange—as being against His own
people; judgment is not what God delights in; it is, though necessary,
yet strange to Him (
work—punishing the guilty (
22. mockers—a sin which they had
committed (
bands—their Assyrian bondage (
consumption—destruction (
23. Calling attention to the following
illustration from husbandry (
24. all day—emphatic; he is not
always ploughing: he also "sows," and that, too, in accordance
with sure rules (
doth he open—supply "always." Is he always harrowing?
25. face—the "surface" of the ground: "made plain," or level, by harrowing.
fitches—rather, "dill," or "fennel"; Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the Septuagint, "cummin" was used in the same way.
cast in … principal wheat—rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly [Pliny, Natural History, 18.21]); [Maurer]; "sow the wheat regularly" [Horsley]. But Gesenius, like English Version, "fat," or "principal," that is, excellent wheat.
appointed barley—rather, "barley in its appointed place" [Maurer].
in their place—rather, "in its (the field's) border" [Maurer].
26. to discretion—in the due rules of
husbandry; God first taught it to man (
27. The husbandman uses the same discretion in threshing. The dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff"; heavy instruments would crush and injure the seed.
cart wheel—two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corn-drag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixed underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn.
staff—used also where they had but a
small quantity of corn; the flail (
28. Bread corn—corn of which bread is made.
bruised—threshed with the
corn-drag (as contrasted with dill and cummin, "beaten with the
staff"), or, "trodden out" by the hoofs of cattle driven over it on the
threshing-floor [G. V. Smith], (
because—rather, "but" [Horsley]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it.
break it—"drive over it (continually) the wheel" [Maurer].
cart—threshing-drag.
horsemen—rather, "horses"; used to tread out corn.
29. This also—The skill wherewith the
husbandman duly adjusts his modes of threshing is given by God, as well
as the skill (
CHAPTER 29
This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance.
1. Ariel—Jerusalem; Ariel means "Lion of
God," that is, city rendered by God invincible: the lion is emblem of a
mighty hero (
add … year to year—ironically;
suffer one year after another to glide on in the round of formal,
heartless "sacrifices." Rather, "add yet another year" to the one just
closed [Maurer]. Let a year elapse and a
little more (
let … kill sacrifices—rather, "let the beasts (of another year) go round" [Maurer]; that is, after the completion of a year "I will distress Ariel."
2. Yet—rather, "Then."
heaviness … sorrow—rather, preserving the Hebrew paronomasia, "groaning" and "moaning."
as Ariel—either, "the city shall be as
a lion of God," that is, it shall emerge from its dangers
unvanquished; or "it shall be as the altar of burnt offering,"
consuming with fire the besiegers (
3. I—Jehovah, acting through the
Assyrian, &c., His instruments (
mount—an artificial mound
formed to out-top high walls (
round about—not fully realized
under Sennacherib, but in the Roman siege (
forts—siege-towers (
4. Jerusalem shall be as a captive, humbled to
the dust. Her voice shall come from the earth as that of the
spirit-charmers or necromancers (
5. Moreover—rather, "Yet"; yet in this extremity help shall come, and the enemy be scattered.
strangers—foreign enemies, invaders
(
it shall be—namely, the destruction of the enemy.
at an instant—in a moment (
6. Thou—the Assyrian army.
thunder, &c.—not literally, in the
case of the Assyrians (
7. munition—fortress.
8. Their disappointment in the very height of
their confident expectation of taking Jerusalem shall be as great as
that of the hungry man who in a dream fancies he eats, but awakes to
hunger still (
soul—simply his appetite: he is still thirsty.
9. Stay—rather, "Be astounded"; expressing the stupid and amazed incredulity with which the Jews received Isaiah's announcement.
wonder—The second imperative, as often
(
cry … out … cry—rather,
"Be ye blinded (since you choose to be so, though the light shines all
round you), and soon ye shall be blinded" in good earnest to your
sorrow [Maurer], (
not with wine—but with spiritual
paralysis (
ye … they—The change from speaking to, to speaking of them, intimates that the prophet turns away from them to a greater distance, because of their stupid unbelief.
10. Jehovah gives them up judicially to their
own hardness of heart (compare
eyes; the prophets, &c.—rather,
"hath closed your eyes, the prophets; and your heads (Margin;
see also
11. of all—rather, "the whole
vision." "Vision" is the same here as "revelation," or "law"; in
sealed—(
12. The unlearned succeed no better than the
learned, not from want of human learning, as they fancy, but from not
having the teaching of God (
13. precept of men—instead of the
precepts of God, given by His prophets; also worship external, and by
rule, not heartfelt as God requires (
14. (
15. seek deep to hide—rather, "That seek
to hide deeply," &c. (compare
16. Rather, "Ah! your perverseness! just as if
the potter should be esteemed as the clay!" [Maurer]. Or, "Ye invert (turn upside down) the order
of things, putting yourselves instead of God," and vice versa, just as
if the potter should be esteemed as the clay [Horsley], (
17. turned—as contrasted with
your "turnings of things upside down" (
fruitful field—literally, "a Carmel"
(see on
18. deaf … blind—(Compare
19. meek—rather, the afflicted
godly: the idea is, virtuous suffering (
poor among men—that is, the poorest of men, namely, the pious poor.
rejoice—when they see their oppressors
punished (
20. terrible—namely, the persecutors among the Jewish nobles.
scorner—(
watch for—not only commit iniquity,
but watch for opportunities of committing it, and make it their whole
study (see
21. Rather, "Who make a man guilty in his
cause" [Gesenius], that is,
unjustly condemn him. "A man" is in the Hebrew a poor man, upon
whom such unjust condemnations might be practiced with more impunity
than on the rich; compare
him that reproveth—rather, "pleadeth"; one who has a suit at issue.
gate—the place of concourse in a city,
where courts of justice were held (
just—one who has a just cause; or, Jesus Christ, "the Just One" [Horsley].
for a thing of naught—rather, "through
falsehood," "by a decision that is null in justice" [Barnes]. Compare as to Christ,
22. Join "saith … concerning the house of Jacob."
redeemed—out of Ur, a land of
idolaters (
not now—After the moral revolution
described (
wax pale—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment.
23. But—rather, "For."
he—Jacob.
work of mine hands—spiritually, as
well as physically (
midst of him—that is, his land. Or
else "His children" are the Gentiles adopted among the Israelites,
his lineal descendants (
24. They … that erred—(
learn doctrine—rather, "shall receive
discipline" or "instruction." "Murmuring" was the characteristic of
Israel's rebellion against God (
CHAPTER 30
Jewish ambassadors were now on their way to Egypt to
seek aid against Assyria (
1. take counsel—rather, as
cover … covering—that is, wrap
themselves in reliances disloyal towards Jehovah. "Cover" thus answers
to "seek to hide deeply their counsel from the Lord" (
not of—not suggested by My Spirit"
(
that they may add—The
consequence is here spoken of as their intention, so
reckless were they of sinning: one sin entails the commission of
another (
2. walk—are now setting out, namely,
their ambassadors (
Egypt—See on
Pharaoh—the generic name of the kings of Egypt, as Cæsar was at Rome. The word in Egyptian means "king" [Josephus, Antiquities, 8.6,2]. Phra, "the sun," was the hieroglyphic symbol and title of the king.
shadow—image from shelter against
heat: protection (
3. shame—disappointment. Egypt, weakened by its internal dissensions, can give no solid help.
4. his—Judah's (compare
at Zoan—are already arrived there on
their errand to Pharaoh (see
came to Hanes—are come there. West of
the Nile, in central Egypt: Egyptian Hnes; the Greek
Heracleopolis: perhaps the Anysis of Herodotus (2.137); according to Grotius, Tahpanhes contracted (
5. (
6. burden—the prophecy as to, &c.
[Maurer]; so the Septuagint, the
fresh inscription here marks emphatically the prediction that follows.
Or, rather, Isaiah sees in vision, the ambassador's beasts
burdened with rich presents travelling southwards
(namely, to Egypt,
land of trouble—the desert between
Palestine and Egypt, destitute of water and abounding in dangerous
animals (
flying serpent—(
will carry—rather, present, "carry,"
namely, as presents to Egypt (
young asses—rather, "full-grown asses" [Maurer].
7. "Egypt is vanity, and to no purpose will they help" [G. V. Smith].
strength—Hebrew, Rabah, a
designation for Egypt (
8. table—a tablet (
a book—namely, a parchment roll,
containing the prophecy in full, for the use of distant posterity. Its
truth will be seen hereafter when the event has come to pass. See on
for ever and ever—rather read, "For a
testimony for ever" [Chaldee, Jerome, Lowth]:
"testimony is often joined to the notion of perpetuity (
9. lying—unfaithful to Jehovah, whose
covenant they had taken on them as His adopted children (
10. (
See not—as you now do, foretelling misfortune.
Prophesy not … right things—Not
that they avowedly requested this, but their conduct virtually
expressed it. No man, professedly, wished to be deceived; but
many seek a kind of teaching which is deceit; and which, if they would
examine, they might know to be such (
11. Depart from the true "way" (so in
cause … to cease—Let us hear no more of His name. God's holiness is what troubles sinners most.
12. Holy One—Isaiah so little yields to their wicked prejudices that he repeats the very name and truth which they disliked.
this word—Isaiah's exhortation to reliance on Jehovah.
oppression—whereby they levied the
treasures to be sent to conciliate Egypt (
perverseness—in relying on Egypt, rather than on Jehovah.
13. Image from a curve swelling out in a wall
(
14. he—the enemy; or rather, God (
It—the Jewish state.
potter's vessel—earthen and fragile.
sherd—a fragment of the vessel large enough to take up a live coal, &c.
pit—cistern or pool. The swell of the wall is at first imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state.
15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations.
quietness—answering to "wait for Him
(God)" (
16. flee—not as fugitives, but we will
speed our course; namely, against the Assyrians, by the help of
cavalry supplied by Egypt (
shall … flee—literally, "before your enemies"; their sin and its punishment correspond.
17. One thousand—A thousand at once, or, "As one man" [Maurer].
rebuke—the battle cry.
shall ye—at the rebuke of five shall
ye, namely, all (in contrast to the "one thousand") flee so
utterly that even two shall not be left together, but each one shall be
as solitary "as a signal staff" [G. V.
Smith], or "a banner on a hill" (
18. therefore—on account of your wicked
perverseness (
be exalted—Men will have more elevated
views of God's mercy; or else, "He will rise up to pity you" [G. V. Smith]. Or (taking the previous clause
as Maurer, "Therefore Jehovah
will delay" in punishing you, "in order that He may be gracious to
you," if ye repent), He will be far removed from you (so in
judgment—justice; faithfulness to His covenant.
wait—compare
19. (
weep no more—(
thy cry—(
20. Rather, "The Lord will give"; the "though" is not in the original.
bread of adversity—He will not deny
you food enough to save you in your adversity (
be removed—rather, "hide themselves";
they shall no more be forced to hide themselves from persecution, but
shall be openly received with reverence [Maurer]. Contrast with this
21. word—conscience, guided by the Holy
Spirit (
22. covering of … images—rather,
"images" (formed of wood or potter's clay, and) "covered with silver."
Hezekiah, and afterwards Josiah, defiled them (
23. rain of—rather, "for thy seed." Physical prosperity accompanies national piety; especially under the Old Testament. The early rain fell soon after the seed was sown in October or November; the latter rain in the spring, before the ripening of the corn. Both were needed for a good harvest.
increase—the produce.
fat—bread made of the best wheat flour
(compare
24. ear—that is, till. Asses were
employed in tillage, as well as oxen (
clean—rather, salted provender [Gesenius]. The Arab proverb is, "Sweet provender is as bread to camels—salted provender as confectionery." The very cattle shall share the coming felicity. Or else, well-fermented maslin, that is, provender formed of a mixture of various substances: grain, beans, vetches, hay, and salt.
winnowed—not as it is usually given to cattle before it is separated from the chaff; the grain shall be so abundant that it shall be given winnowed.
shovel—by which the grain was thrown up in the wind to separate it from the chaff.
fan—an instrument for winnowing.
25. Even the otherwise barren hills shall then
be well-watered (
the day, &c.—when the disobedient
among the Jews shall have been slain, as foretold in
26. Image from the heavenly bodies to express
the increase of spiritual light and felicity. "Sevenfold" implies the
perfection of that felicity, seven being the sacred number. It
shall also be literally fulfilled hereafter in the heavenly city (
breach—the wound, or calamity, sent by
God on account of their sins (
27. name of … Lord—that is,
Jehovah Himself (
burden … is heavy—literally, "grievousness is the flame," that is, the flame which darts from Him is grievous. Or else (as the Hebrew means an "uplifting") the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually rising till it bursts.
28. (
reach … neck—the most extreme
danger; yet as the head, or capital of Judah, was to be spared
(
sieve of vanity—Rather, "the winnowing
fan of destruction" [Lowth] (
bridle in … jaws—as prisoners
are represented in the Assyrian inscriptions (
causing … to err—(
29. the night … solemnity—As in
the passover night ye celebrate your deliverance from Egypt, so shall
ye celebrate your rescue from Assyrian bondage. Translate, "the
solemnity" (
goeth with a pipe—or flute. They used
to go up to Jerusalem ("the mountain of the Lord," Zion) at the three
feasts with music and gladness (
30. Jehovah's "glorious voice," raised against
the enemy (
lighting down of … arm—(
scattering—namely, a blast that scatters, or an "inundation" [Maurer].
31. The Assyrian rod which beat shall itself
be beaten, and that by the mere voice of the Lord, that is, an
unseen divine agency (
32. grounded—rather, "decreed," "appointed" [Maurer].
staff—the avenging rod.
him—the Assyrian; type of all God's
enemies in every age. Margin and Maurer construe, "Every passing through (infliction,
battles of shaking—that is, shock of
battles (
with it—namely, Assyria.
33. Tophet—literally, "A place of
abomination"; the valley of the sons of Hinnom, southeast of Jerusalem,
where Israel offered human sacrifices to Moloch by fire; hence a place
of burning (
CHAPTER 31
1. and stay on horses, and trust in
chariots—In their level and fertile plains horses could
easily be used and fed (
2. he also is wise—as well as the
Egyptian priests, so famed for wisdom (
home—the whole race.
help—the Egyptian succor sought by the Jews.
3. not spirit—not of divine power (
he that helpeth—Egypt.
holpen—Judah.
4. (
roaring on—"growling over" his prey.
abase himself—be disheartened or frightened.
5. As in the image of "the lion," the point of
comparison is the fearless might of Jehovah; so in that of the birds,
it is His solicitous affection (
flying—Rather, "which defend" their young with their wings; "to fly" is a secondary meaning of the Hebrew word [Maurer]. "Hovering over" to protect their young [G. V. Smith].
passing over—as the destroying angel
passing over, so as to spare the blood-marked houses of the
Israelites on the first passover (
6. The power and love of Jehovah, just
mentioned, are the strongest incentives for returning to Him (
ye … Israel—The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person; so long as they were revolters, God speaks of them, as more at a distance, in the third person, rather than to them.
7. In the day of trial the idols will be found
to render no help and will therefore be cast away. Compare as to the
future restoration and conversion of Israel simultaneously with the
interposition of Jehovah in its defense,
for a sin—that is, whereby especially
you contracted guilt (
8. Assyrian—Sennacherib, representative of some powerful head of the ungodly in the latter ages [Horsley].
sword, not of … mighty … mean man—but by the unseen sword of God.
flee—Sennacherib alone fled
homewards after his army had been destroyed (
young men—the flower of his army.
discomfited—rather, "shall be subject
to slavery"; literally, "shall be liable to tribute," that is, personal
service (
9. Rather, "shall pass beyond his
strongholds"; he Shall not stop to take refuge in it through fear
(
ensign—the banner of Jehovah protecting the Jews [Maurer].
fire … furnace—"light" and
"fire," namely, of Jehovah's altar at Jerusalem (
CHAPTER 32
The times of purity and happiness which shall follow
the defeat of the enemies of Jehovah's people (
1. king—not Hezekiah, who was already on
the throne, whereas a future time is contemplated. If he be
meant at all, it can only be as a type of Messiah the King, to whom
alone the language is fully applicable (
princes—subordinate; referring to all
in authority under Christ in the coming kingdom on earth, for example,
the apostles, &c. (
2. a man—rather, the man Christ
[Lowth]; it is as "the Son of man" He is
to reign, as it was as Son of man He suffered (
rivers—as refreshing as water and the
cool shade are to the heated traveller (
3. them that see—the seers or prophets.
them that hear—the people under
instruction (
4. rash—rather, "the hasty"; contrast
"shall not make haste" (
stammers—those who speak confusedly on
divine things (compare
5. vile—rather, "fool" [Lowth]; that is, ungodly (
liberal—rather, "noble-minded."
churl—rather, "fraudulent" [Gesenius].
bountiful—religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [Horsley].
6. vile … villainy—rather, "the (irreligious) fool … (his) folly."
will speak—rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c.
hypocrisy—rather, "profligacy" [Horsley].
error—impiety, perverse arguments.
hungry—spiritually (
7. churl—"the fraudulent"; this verse
refers to the last clause of
speaketh right—pleadeth a just cause
(
8. liberal—rather, "noble-minded."
stand—shall be approved under the government of the righteous King.
9-20. Address to the women of Jerusalem who
troubled themselves little about the political signs of the times, but
lived a life of self-indulgence (
10. Many days and years—rather, "In
little more than a year" [Maurer];
literally, "days upon a year" (so
vintage shall fail—through the arrival of the Assyrian invader. As the wheat harvest is omitted, Isaiah must look for the invasion in the summer or autumn of 714 B.C., when the wheat would have been secured already, and the later fruit "gathering," and vintage would be still in danger.
11. strip you—of your gay clothing. (See
12. lament for … teats—rather,
shall smite on their breasts in lamentation "for thy pleasant fields"
(
13. (
houses of joy—pleasure-houses outside
of Jerusalem, not Jerusalem itself, but other cities destroyed by
Sennacherib in his march (
14. palaces—most applicable to Jerusalem
(see on
multitude … left—the noisy din of the city, that is, the city with its noisy multitude shall lie forsaken [Maurer].
forts—rather, "Ophel" (that is, the
mound), the term applied specially to the declivity on the east of
Zion, surrounded with its own wall (
for ever—limited by thee, "until,"
&c.,
15. This can only partially apply to the
spiritual revival in Hezekiah's time; its full accomplishment belongs
to the Christian dispensation, first at Pentecost (
wilderness … fruitful field …
forest—when Judea, so long waste, shall be populous and
fruitful, and the land of the enemies of God shall be desolate. Or,
"the field, now fruitful, shall be but as a barren forest in comparison
with what it shall be then" (
16. judgment—justice.
wilderness—then reclaimed.
fruitful field—then become more
fruitful (
17. work—the effect (
peace—internal and external.
18. sure … quiet—free from fear of invasion.
19. Literally, "But it shall hail with coming
down of the forest, and in lowness shall the city (Nineveh) be brought
low; that is, humbled." The "hail" is Jehovah's wrathful visitation
(
20. While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.
all waters—well-watered places (
CHAPTER 33
1. and thou—that is, though thou wast
not spoiled—though thou wast not dealt treacherously with (see on
cease—When God has let thee do thy
worst, in execution of His plans, thine own turn shall come (compare
2. us; we … their … our—He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."
every morning—each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.
3. the tumult—the approach of Jehovah is
likened to an advancing thunderstorm (
nation—the Assyrian levies.
4. The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.
caterpillar—rather, "the wingless
locust"; as it gathers; the Hebrew word for "gathers" is
properly used of the gathering of the fruits of harvest (
running to and fro—namely, in gathering harvest fruits.
he—rather, "they."
them—rather, "it," that is, the prey.
6. wisdom—sacred; that is, piety.
thy—Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry.
treasure—Not so much material wealth
as piety shall constitute the riches of the nation (
7-9. From the vision of future glory Isaiah
returns to the disastrous present; the grief of "the valiant ones"
(parallel to, and identical with, "the ambassadors of peace"), men of
rank, sent with presents to sue for peace, but standing "without" the
enemy's camp, their suit being rejected (
cry—(
8. broken … covenant—When
Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the
land; Sennacherib received the money and yet sent his army against
Jerusalem (
despised—make slight of as unable to
resist him (
9. (
Lebanon—personified; the allusion may
be to the Assyrian cutting down its choice trees (
Sharon—south of Carmel, along the
Mediterranean, proverbial for fertility (
Bashan—afterwards called Batanea
(
fruits—rather, understand "leaves"; they lie as desolate as in winter.
10. The sight of His people's misery arouses Jehovah; He has let the enemy go far enough.
I—emphatic; God Himself will do what man could not.
11. Ye—the enemy.
conceive chaff—(
your breath—rather, your own
spirit of anger and ambition [Maurer], (
12. (
thorns—the wicked (
13. far off—distant nations.
near—the Jews and adjoining peoples
(
14. sinners in Zion—false professors of
religion among the elect people (
hypocrites—rather, "the profane"; "the abandoned" [Horsley].
who, &c.—If Jehovah's wrath could
thus consume such a host in one night, who could abide it, if continued
for ever (
among us—If such awful judgments have
fallen on those who knew not the true God, how infinitely worse shall
fall on us who, amid religious privileges and profession, sin
against God, (
15. In contrast to the trembling "sinners in
Zion" (
stoppeth … ears …
eyes—"Rejoiceth not in iniquity" (
16. on high—heights inaccessible to the
foe (
bread … waters—image from the
expected siege by Sennacherib; however besieged by trials without, the
godly shall have literal and spiritual food, as God sees good for them
(
17. Thine—the saints'.
king in … beauty—not as now,
Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (
land … very far off—rather, "the
land in its remotest extent" (no longer pent up as Hezekiah was with
the siege); see Margin. For Jerusalem is made the scene of the
king's glory (
18. meditate—on the "terror" caused by the enemy, but now past.
where, &c.—the language of the Jews exulting over their escape from danger.
scribe—who enrolled the army [Maurer]; or, who prescribed the tribute to be
paid [Rosenmuller]; or, who kept an
account of the spoil. "The principal scribe of the host" (
receiver—"weigher," Margin. Layard mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils."
counted … towers—he whose duty it was to reconnoitre and report the strength of the city to be besieged.
19. fierce people—The Assyrians shall
not be allowed to enter Jerusalem (
stammering—barbarous; so "deeper,"
&c., that is, unintelligible. The Assyrian tongue differed only in
dialect from the Hebrew, but in the Assyrian levies were many of
non-Semitic race and language, as the Medes, Elamites, &c. (see on
20. solemnities—solemn assemblies at the
great feasts (see on
not … taken down …
removed—image from captives "removed" from their land (
stakes—driven into the ground; to
these the "cords" were fastened. Christ's Church shall never fall
(
21. there—namely, in Jerusalem.
will be … rivers—Jehovah will be
as a broad river surrounding our city (compare
galley with oars—war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail.
gallant—same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.
22. Lord—thrice repeated, as often: the
Trinity (
judge … lawgiver …
king—perfect ideal of the theocracy, to be realized under
Messiah alone; the judicial, legislative, and administrative functions
as king to be exercised by Him in person (
23. tacklings—Continuing the allegory in
they—the tacklings, "hold not firm the base of the mast."
then—when the Assyrian host shall have
been discomfited. Hezekiah had given Sennacherib three hundred talents
of silver, and thirty of gold (
the lame—Even the most feeble shall
spoil the Assyrian camp (compare
24. sick—Smith thinks the allusion is to the beginning of the
pestilence by which the Assyrians were destroyed, and which, while
sparing the righteous, affected some within the city ("sinners in
Zion"); it may have been the sickness that visited Hezekiah (
CHAPTER 34
The thirty-fourth and thirty-fifth chapters form one prophecy, the former part of which denounces God's judgment against His people's enemies, of whom Edom is the representative; the second part, of the flourishing state of the Church consequent on those judgments. This forms the termination of the prophecies of the first part of Isaiah (the thirty-sixth through thirty-ninth chapters being historical) and is a kind of summary of what went before, setting forth the one main truth, Israel shall be delivered from all its foes, and happier times shall succeed under Messiah.
1. All creation is summoned to hear God's
judgments (
that come forth of it—answering to "all that is therein"; or Hebrew, "all whatever fills it," Margin.
2. utterly destroyed—rather, "doomed them to an utter curse" [Horsley].
delivered—rather, "appointed."
3. cast out—unburied (
melted—washed away as with a descending torrent.
4. (
dissolved—(
scroll—Books were in those days sheets
of parchment rolled together (
fall down—The stars shall fall when the heavens in which they are fixed pass away.
fig tree—(
5. sword—(
bathed—rather "intoxicated," namely,
with anger (so
Idumea—originally extending from the
Dead Sea to the Red Sea; afterwards they obtained possession of the
country east of Moab, of which Bozrah was capital. Petra or Selah,
called Joktheel (
of my curse—that is, doomed to it.
to judgment—that is, to execute it.
6. filled—glutted. The image of a sacrifice is continued.
blood … fat—the parts especially
devoted to God in a sacrifice (
lambs … goats—sacrificial
animals: the Idumeans, of all classes, doomed to slaughter, are meant
(
Bozrah—called Bostra by the
Romans, &c., assigned in
7. unicorns—Hebrew, reem:
conveying the idea of loftiness, power, and pre-eminence (see on
come down—rather, "fall down," slain [Lowth].
with them—with the "lambs and goats,"
the less powerful Edomites (
bullocks … bulls—the young and old Edomites: all classes.
dust—ground.
8. recompenses for the controversy of
Zion—that is, the year when God will retaliate on those who
have contended with Zion. Her controversy is His. Edom had
thought to extend its borders by laying hold of its neighbor's lands
and has instigated Babylon to cruelty towards fallen Judah (
9. Images from the overthrow of Sodom and
Gomorrah (
10. It—The burning pitch, &c. (
smoke … for ever—(
generation to generation—(
none … pass through—Edom's original offense was: they would not let Israel pass through their land in peace to Canaan: God recompenses them in kind, no traveller shall pass through Edom. Volney, the infidel, was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."
11. cormorant—The Hebrew is
rendered, in
bittern—rather, "the hedgehog," or
"porcupine" [Gesenius] (
owl—from its being enumerated among
water birds in
confusion—devastation.
line … stones—metaphor from an
architect with line and plummet-stone (see on
emptiness—desolation. Edom is now a waste of "stones."
12. Rather, "As to her nobles, there shall be
none there who shall declare a kingdom," that is, a king [Maurer]; or else, "There shall be no one there whom
they shall call to the kingdom" [Rosenmuller] (
13. dragons—(See on
court for owls—rather, "a dwelling for ostriches."
14. wild beasts of the desert …
island—rather, "wild cats … jackals" (
screech owl—rather, "the night specter"; in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes the place as one which superstition would people with such beings.
15. great owl—rather, "the arrow snake," so called from its darting on its prey [Gesenius].
lay—namely, eggs.
gather under her shadow—rather,
"cherishes" her young under, &c. (
16. book of the Lord—the volume in which
the various prophecies and other parts of Scripture began henceforward
to be collected together (
Seek—(so
no one … fail—of these
prophecies (
none shall want … mate—image
from pairing of animals mentioned,
my … his—Such changes of person are frequent in Hebrew poetry.
them—the wild beasts.
17. cast … lot—As conquerors
apportion lands by lot, so Jehovah has appointed and marked out
("divided") Edom for the wild beasts (
CHAPTER 35
See on
1. solitary place—literally, "a dry place," without springs of water. A moral wilderness is meant.
for them—namely, on account of the
punishment inflicted according to the preceding prophecy on the enemy;
probably the blessings set forth in this chapter are included in the
causes for joy (
rose—rather, "the meadow-saffron," an autumnal flower with bulbous roots; so Syriac translation.
2. glory of Lebanon—its ornament,
namely, its cedars (
excellency of Carmel—namely, its beauty.
Sharon—famed for its fertility.
see … glory of the Lord …
excellency—(
3. Strengthen … hands … confirm … knees—The Hebrew for "strengthen" refers to the strength residing in the hand for grasping and holding a thing manfully; "confirm," to the firmness with which one keeps his ground, so as not to be dislodged by any other [Maurer]. Encourage the Jews, now desponding, by the assurance of the blessings promised.
4. fearful—"hasty," Margin; that is, with a heart fluttered with agitation.
with—the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.
5, 6. Language figuratively, descriptive of
the joy felt at the deliverance from Assyria and Babylon; literally,
true of the antitypical times of Messiah and His miracles (see
Margin references,
6. leap—literally, "fulfilled" (
sing—joyful thanksgiving.
in … wilderness …
waters—(
7. parched ground—rather, "the mirage
(Hebrew, Sharab, 'the sun's heat') shall become a (real) lake."
The sun's rays refracted on the glowing sands at midday give the
appearance of a lake of water and often deceive the thirsty traveller
(compare
dragons—rather, "jackals."
each—namely, jackal.
grass—rather, "a dwelling or
receptacle (answering to the previous habitation) for reeds,"
&c. (which only grow where there is water,
8. highway—such a causeway (raised
way, from a Hebrew root, "to cast up") as was used for the
march of armies; valleys being filled up, hills and other obstructions
removed (
way of holiness—Hebraism for "the holy
way." Horsley translates, "the way of
the Holy One;" but the words that follow, and
it shall be for those: the wayfaring men—rather, "He (the Holy One) shall be with them, walking in the way" [Horsley].
though fools—rather, "And (even)
fools," that is, the simple shall not go astray, namely, because "He
shall be with them" (
9. No lion—such as might be feared on
the way through the wilderness which abounded in wild beasts, back to
Judea. Every danger shall be warded off the returning people (
10. Language: literally, applying to the return from Babylon; figuratively and more fully to the completed redemption of both literal and spiritual Israel.
joy upon … heads—(
CHAPTER 36
This and the thirty-seventh through thirty-ninth
chapters form the historical appendix closing the first division of
Isaiah's prophecies, and were added to make the parts of these
referring to Assyria more intelligible. So
1. fourteenth—the third of Sennacherib's
reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with
the great body of his army (
2. Rab-shakeh—In
Lachish—a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.
upper pool—the side on which the
Assyrians would approach Jerusalem coming from the southwest (see on
3. Eliakim—successor to Shebna, who had
been "over the household," that is, chief minister of the king; in
scribe—secretary,
recorder—literally, "one who reminds"; a remembrancer to keep the
king informed on important facts, and to act as historiographer. In
4. great king—the usual title of the
Persian and Assyrian kings, as they had many subordinate princes or
kings under them over provinces (
5. counsel—Egypt was famed for its wisdom.
6. It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.
7. The Assyrian mistakes Hezekiah's religious
reforms whereby he took away the high places (
to Jerusalem—(
8. give pledges—a taunting challenge.
Only give the guarantee that you can supply as many as two
thousand riders, and I will give thee two thousand horses. But seeing
that you have not even this small number (see on
9. captain—a governor under a satrap; even he commands more horsemen than this.
10. A boastful inference from the past
successes of Assyria, designed to influence the Jews to surrender;
their own principles bound them to yield to Jehovah's will. He
may have heard from partisans in Judah what Isaiah had foretold (
11. Syrian—rather, "Aramean": the
language spoken north and east of Palestine, and understood by the
Assyrians as belonging to the same family of languages as their own:
nearly akin to Hebrew also, though not intelligible to the
multitude (compare
Jews' language—The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.
ears of … people on … wall—The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.
12. Is it to thy master and thee
that I am sent? Nay, it is to the men on the wall, to let them
know (so far am I from wishing them not to hear, as you
would wish), that unless they surrender, they shall be reduced to the
direst extremities of famine in the siege (
13. Rab-shakeh speaks louder and plainer than ever to the men on the wall.
15. The foes of God's people cannot succeed
against them, unless they can shake their trust in Him (compare
16. agreement … by … present—rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [Horsley].
come out—surrender to me; then you may
remain in quiet possession of your lands till my return from Egypt,
when I will lead you away to a land fruitful as your own. Rab-shakeh
tries to soften, in the eyes of the Jews, the well-known Assyrian
policy of weakening the vanquished by deporting them to other lands
(
19. Hamath … Arphad—(See on
Sepharvaim—literally, "the two
scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was
a just retribution (
Samaria—Shalmaneser began the siege
against Hoshea, because of his conspiring with So of Egypt (
20. (Compare
21. not a word—so as not to enter into a
war of words with the blasphemer (
22. clothes rent—in grief and horror at
the blasphemy (
CHAPTER 37
1. sackcloth—(See on
house of the Lord—the sure resort of
God's people in distress (
2. unto Isaiah—implying the importance
of the prophet's position at the time; the chief officers of the court
are deputed to wait on him (compare
3. rebuke—that is, the Lord's rebuke for
His people's sins (
blasphemy—blasphemous railing of Rab-shakeh.
the children, &c.—a proverbial
expression for, We are in the most extreme danger and have no power to
avert it (compare
4. hear—take cognizance of (
reprove—will punish him for the words,
&c. (
remnant—the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.
6. servants—literally, "youths," mere
lads, implying disparagement, not an embassy of venerable elders. The
Hebrew is different from that for "servants" in
blasphemed me—(
7. blast—rather, "I will put a
spirit (
by the sword—(
8. returned—to the camp of his master.
Libnah—meaning "whiteness," the
Blanche-garde of the Crusaders [Stanley]. Eusebius
and Jerome place it more south, in the
district of Eleutheropolis, ten miles northwest of Lachish, which
Sennacherib had captured (see on
9. Tirhakah—(See on
sent—
10. He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God … deceive—(Compare
11. all lands—(
12. Gozan—in Mesopotamia, on the Chabour
(
Haran—more to the west. Abraham
removed to it from Ur (
Rezeph—farther west, in Syria.
Eden—There is an ancient village,
Adna, north of Baghdad. Some think Eden to be the name of a
region (of Mesopotamia or its vicinity) in which was
Paradise; Paradise was not Eden itself (
Telassar—now Tel-afer, west of Mosul [Layard]. Tel means a "hill" in Arabic and Assyrian names.
13. Hena … Ivah—in Babylonia. From
Ava colonists had been brought to Samaria (
14. spread—unrolled the scroll of
writing. God "knows our necessities before we ask Him," but He
delights in our unfolding them to Him with filial confidence (
16. dwellest—the Shekinah, or fiery
symbol of God's presence, dwelling in the temple with His
people, is from shachan, "to dwell" (
cherubim—derived by transposition from
either a Hebrew root, rachab, to "ride"; or rather,
barach, to "bless." They were formed out of the same mass of
pure gold as the mercy seat itself (
thou alone—literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.
17. ear … eyes—singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.
18. have laid waste—conceding the truth
of the Assyrian's allegation (
19. cast … gods into … fire—The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.
20. The strongest argument to plead before God
in prayer, the honor of God (
21. Whereas thou hast prayed to me—that
is, hast not relied on thy own strength but on Me (compare
22. Transition to poetry: in parallelism.
virgin … daughter—honorable
terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter"
is an abstract collective feminine personification of the
population, the child of the place denoted (see on
shaken … head—in scorn (
23. Whom—not an idol.
24. said—virtually. Hast thou within thyself?
height—imagery from the Assyrian
felling of trees in Lebanon (
sides—rather, "recesses" [G. V. Smith].
fir trees—not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [Stanley].
height of … border—In
forest of … Carmel—rather, "its
thickest forest." "Carmel" expresses thick luxuriance (see on
25. digged, and drunk water—In
rivers of … besieged
places—rather, "the streams (artificial canals from the Nile)
of Egypt." "With the sole of my foot," expresses that as soon as
his vast armies marched into a region, the streams were drunk
up by them; or rather, that the rivers proved no obstruction
to the onward march of his armies. So
26. Reply of God to Sennacherib.
long ago—join, rather, with "I have
done it." Thou dost boast that it is all by thy counsel and
might: but it is I who, long ago, have ordered it so (
27. Therefore—not because of thy power, but because I made them unable to withstand thee.
grass—which easily withers (
on … housetops—which having
little earth to nourish it fades soonest (
corn blasted before it be grown up—Smith translates, "The cornfield (frail and tender), before the corn is grown."
28. abode—rather, "sitting down" (
29. tumult—insolence.
hook in … nose—Like a wild beast
led by a ring through the nose, he shall be forced back to his own
country (compare
30. Addressed to Hezekiah.
sign—a token which, when fulfilled,
would assure him of the truth of the whole prophecy as to the enemy's
overthrow. The two years, in which they were sustained by the
spontaneous growth of the earth, were the two in which Judea had been
already ravaged by Sennacherib (
31. remnant—Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
33. with shields—He did come near it, but was not allowed to conduct a proper siege.
bank—a mound to defend the assailants in attacking the walls.
34. (See
35. I will defend—Notwithstanding
Hezekiah's measures of defense (
mine own sake—since Jehovah's name was
blasphemed by Sennacherib (
David's sake—on account of His promise
to David (
36. Some attribute the destruction to the
agency of the plague (see on
they … they—"the Jews … the Assyrians."
37. dwelt at Nineveh—for about twenty
years after his disaster, according to the inscriptions. The word,
"dwelt," is consistent with any indefinite length of time. "Nineveh,"
so called from Ninus, that is, Nimrod, its founder; his name means
"exceedingly impious rebel"; he subverted the existing patriarchal
order of society, by setting up a system of chieftainship, founded on
conquest; the hunting field was his training school for war; he was of
the race of Ham, and transgressed the limits marked by God (
38. Nisroch—Nisr, in
Semitic, means "eagle;" the termination och, means
"great." The eagle-headed human figure in Assyrian sculptures is no
doubt Nisroch, the same as Asshur, the chief Assyrian god; the
corresponding goddess was Asheera, or Astarte; this means a "grove," or
sacred tree, often found as the symbol of the heavenly hosts
(Saba) in the sculptures, as Asshur the Eponymus hero of
Assyria (
Esar-haddon—In
CHAPTER 38
1. Set … house in order—Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.
thou shall die—speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.
2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.
3. He mentions his past religious consistency,
not as a boast or a ground for justification; but according to the Old
Testament dispensation, wherein temporal rewards (as long life,
&c.,
walked—Life is a journey; the pious
"walk with God" (
perfect—sincere; not absolutely
perfect, but aiming towards it (
wept sore—Josephus says, the reason why he wept so sorely was
that being childless, he was leaving the kingdom without a
successor. How often our wishes, when gratified, prove curses! Hezekiah
lived to have a son; that son was the idolater Manasseh, the chief
cause of God's wrath against Judah, and of the overthrow of the kingdom
(
4. In
5. God of David thy father—God remembers
the covenant with the father to the children (
tears—(
days … years—Man's years,
however many, are but as so many days (
6. In
will deliver—The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.
7. sign—a token that God would fulfil
His promise that Hezekiah should "go up into the house of the Lord
the third day" (
8. bring again—cause to return (
sundial of Ahaz—Herodotus (2.109) states that the sundial and the
division of the day into twelve hours, were invented by the
Babylonians; from them Ahaz borrowed the invention. He was one, from
his connection with Tiglath-pileser, likely to have done so (
9-20. The prayer and thanksgiving song of
Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles.
10. cutting off—Rosenmuller translates, "the meridian"; when the sun
stands in the zenith: so "the perfect day" (
go to—rather, "go into," as in
residue of my years—those which I had calculated on. God sends sickness to teach man not to calculate on the morrow, but to live more wholly to God, as if each day were the last.
11. Lord … Lord—The repetition, as
in
See the Lord (Jehovah)—figuratively
for "to enjoy His good gifts." So, in a similar connection (
world—rather, translate: "among the
inhabitants of the land of stillness," that is, Hades [Maurer], in parallel antithesis to "the land
of the living" in the first clause. The Hebrew comes from a
root, to "rest" or "cease" (
12. age—rather, as the parallel "shepherd's tent" requires habitation, so the Arabic [Gesenius].
departed—is broken up, or shifted, as
a tent to a different locality. The same image occurs (
I have cut off—He attributes to
himself that which is God's will with respect to him;
because he declares that will. So Jeremiah is said to "root out"
kingdoms, because he declares God's purpose of doing so (
he—God.
with pining sickness—rather, "from the thrum," or thread, which tied the loom to the weaver's beam.
from day … to night—that is, in
the space of a single day between morning and night (
13. I reckoned … that—rather, I
composed (my mind, during the night, expecting relief in the
"morning," so
14. Rather, "Like a swallow, or a crane" (from
a root; "to disturb the water," a bird frequenting the water) [Maurer], (
chatter—twitter: broken sounds expressive of pain.
dove—called by the Arabs the daughter
of mourning, from its plaintive note (
looking upward—to God for relief.
undertake for—literally, "be surety
for" me; assure me that I shall be restored (
15-20. The second part of the song passes from prayer to thanksgiving at the prayer being heard.
What shall I say?—the language of one at a loss for words to express his sense of the unexpected deliverance.
both spoken … and … done
it—(
himself—No one else could have done it
(
go softly … in the
bitterness—rather, "on account of the bitterness"; I
will behave myself humbly in remembrance of my past sorrow and sickness
from which I have been delivered by God's mercy (see
16. by these—namely, by God's
benefits, which are implied in the context (
and (wilt) make me to live—The Hebrew is imperative, "make me to live." In this view he adds a prayer to the confident hope founded on his comparative convalescence, which he expressed, "Thou wilt recover me" [Maurer].
17. for peace—instead of the prosperity which I had previously.
great bitterness—literally, "bitterness to me, bitterness"; expressing intense emotion.
in love—literally, "attachment," such
as joins one to another tenderly; "Thou hast been lovingly
attached to me from the pit"; pregnant phrase for, Thy love has gone
down to the pit, and drawn me out from it. The "pit" is here simply
death, in Hezekiah's sense; realized in its fulness only in
reference to the soul's redemption from hell by Jesus Christ
(
cast … behind back—consigned my
sins to oblivion. The same phrase occurs (
18. death—that is, the dead; Hades and
its inhabitants (
hope for thy truth—(
19. living … living—emphatic
repetition, as in
father to the children—one generation of the living to another. He probably, also, hints at his own desire to live until he should have a child, the successor to his throne, to whom he might make known and so perpetuate the memory of God's truth.
truth—faithfulness to His promises; especially in Hezekiah's case, His promise of hearing prayer.
20. was ready—not in the Hebrew;
"Jehovah was for my salvation," that is, saved me (compare
we—I and my people.
in the house of the Lord—This song was designed, as many of the other Psalms, as a form to be used in public worship at stated times, perhaps on every anniversary of his recovery; hence "all the days of our life."
lump of figs—a round cake of figs
pressed into a mass (
boil—inflamed ulcer, produced by the plague.
22. house of the Lord—Hence he makes the
praises to be sung there prominent in his song (
CHAPTER 39
1. Merodach-baladan—For a hundred fifty years before the overthrow of Nineveh by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled, and a new dynasty set up at Nineveh, under Tiglath-pileser. Semiramis, Pul's wife, then retired to Babylon, with Nabonassar, her son, whose advent to the throne of Babylon, after the overthrow of the old line at Nineveh, marked a new era. Sometimes the viceroys of Babylon made themselves, for a time, independent of Assyria; thus Merodach-baladan at this time did so, encouraged by the Assyrian disaster in the Jewish campaign. He had done so before, and was defeated in the first year of Sennacherib's reign, as is recorded in cuneiform characters in that monarchs palace of Koyunjik. Nabopolassar was the first who established, permanently, his independence; his son, Nebuchadnezzar, raised Babylon to the position which Nineveh once occupied; but from the want of stone near the Lower Euphrates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has.
Merodach—an idol, the same as the god
of war and planet Mars (
Baladan—means "Bel is his lord." The chronicle of Eusebius contains a fragment of Berosus, stating that Acises, an Assyrian viceroy, usurped the supreme command at Babylon. Merodach- (or Berodach-) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiah, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose the excessive attention which he paid to the usurper.
sick—An additional reason is given
(
2. glad—It was not the mere act, but the
spirit of it, which provoked God (
precious things—rather, "the house of his (aromatic) spices"; from a Hebrew root, to "break to pieces," as is done to aromatics.
silver … gold—partly obtained
from the Assyrian camp (
precious ointment—used for anointing kings and priests.
armour—or else vessels in general; the
parallel passage (
3. What … whence—implying that any
proposition coming from the idolatrous enemies of God, with whom Israel
was forbidden to form alliance, should have been received with anything
but gladness. Reliance on Babylon, rather than on God, was a
similar sin to the previous reliance on Egypt (
far country—implying that he had done nothing more than was proper in showing attention to strangers "from a far country."
4. All—a frank confession of his
whole fault; the king submits his conduct to the scrutiny of a
subject, because that subject was accredited by God. Contrast Asa
(
5. Lord of hosts—who has all thy goods at His disposal.
6. days come—one hundred twenty years
afterwards. This is the first intimation that the Jews would be carried
to Babylon—the first designation of their place of
punishment. The general prophecy of Moses (
7. sons … from thee—The sons which
Hezekiah (as Josephus tells us) wished
to have (see on
eunuchs—fulfilled (
8. peace … in my days—The
punishment was not, as in David's case (
CHAPTER 40
The former were local and temporary in their
reference. These belong to the distant future, and are world-wide in
their interest; the deliverance from Babylon under Cyrus, which he here
foretells by prophetic suggestion, carries him on to the greater
deliverance under Messiah, the Saviour of Jews and Gentiles in the
present eclectic Church, and the restorer of Israel and Head of the
world-wide kingdom, literal and spiritual, ultimately. As Assyria was
the hostile world power in the former part, which refers to Isaiah's
own time, so Babylon is so in the latter part, which refers to a period
long subsequent. The connecting link, however, is furnished (
1. Comfort ye, comfort ye—twice repeated
to give double assurance. Having announced the coming captivity of the
Jews in Babylon, God now desires His servants, the prophets (
my people … your
God—correlatives (
2. comfortably—literally, "to the heart"; not merely to the intellect.
Jerusalem—Jerusalem though then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified.
cry—publicly and emphatically as a
herald cries aloud (
warfare—or, the appointed time
of her misery (
pardoned—The Hebrew expresses that her iniquity is so expiated that God now delights in restoring her.
double for all her sins—This can only,
in a very restricted sense, hold good of Judah's restoration after the
first captivity. For how can it be said her "warfare was accomplished,"
when as yet the galling yoke of Antiochus and also of Rome was before
them? The "double for her sins" must refer to the twofold captivity,
the Assyrian and the Roman; at the coming close of this latter
dispersion, and then only, can her "iniquity" be said to be "pardoned,"
or fully expiated [Houbigant]. It
does not mean double as much as she deserved, but ample
punishment in her twofold captivity. Messiah is the antitypical Israel
(compare
3. crieth in the wilderness—So the
Septuagint and
the Lord—Hebrew, Jehovah; as
this is applied to Jesus, He must be Jehovah (
4. Eastern monarchs send heralds before them
in a journey to clear away obstacles, make causeways over valleys, and
level hills. So John's duty was to bring back the people to obedience
to the law and to remove all self-confidence, pride in national
privileges, hypocrisy, and irreligion, so that they should be ready for
His coming (
crooked—declivities.
5. see it—The Septuagint for
"it," has "the salvation of God." So
for—rather, "All flesh shall see that the mouth of Jehovah hath spoken it" [Bengel].
6. The voice—the same divine herald as
in
he—one of those ministers or prophets
(see on
All flesh is grass—The connection is,
"All human things, however goodly, are transitory: God's
promises alone steadfast" (
7. spirit of the Lord—rather, "wind of
Jehovah" (
the people—rather, "this people"
[Lowth], which may refer to the
Babylonians [Rosenmuller]; but better,
mankind in general, as in
9. Rather, "Oh, thou that bringest good things
to Zion; thou that bringest good tidings to Jerusalem." "Thou"
is thus the collective personification of the messengers who
announce God's gracious purpose to Zion (see on
mountain—It was customary for those
who were about to promulgate any great thing, to ascend a hill from
which they could be seen and heard by all (
be not afraid—to announce to the
exiles that their coming return home is attended with danger in the
midst of the Babylonians. The gospel minister must "open his mouth
boldly" (
Behold—especially at His second coming
(
10. with strong hand—or, "against the
strong"; rather, "as a strong one" [Maurer]. Or, against the strong one, namely, Satan
(
arm—power (
for him—that is, He needs not to seek
help for Himself from any external source, but by His own inherent
power He gains rule for Himself (so
work—or, "recompense for his work";
rather, "recompense which He gives for work" (
11. feed—including all a shepherd's
care—"tend" (
carry—applicable to Messiah's
restoration of Israel, as sheep scattered in all lands, and unable
to move of themselves to their own land (
gently lead—as a thoughtful shepherd
does the ewes "giving suck" (Margin) (
12. Lest the Jews should suppose that He who was just before described as a "shepherd" is a mere man, He is now described as God.
Who—Who else but God could do so? Therefore, though the redemption
and restoration of His people, foretold here, was a work beyond man's
power, they should not doubt its fulfilment since all things are
possible to Him who can accurately regulate the proportion of the
waters as if He had measured them with His hand (compare
span—the space from the end of the thumb to the end of the middle finger extended; God measures the vast heavens as one would measure a small object with his span.
dust of the earth—All the earth is to Him but as a few grains of dust contained in a small measure (literally, "the third part of a larger measure").
hills in a balance—adjusted in their right proportions and places, as exactly as if He had weighed them out.
13. Quoted in
14. path of judgment—His wisdom, whereby He so beautifully adjusts the places and proportions of all created things.
15. of—rather, (hanging) from a bucket [Maurer].
he taketh up … as a very little
thing—rather, "are as a mere grain of dust which is taken
up," namely, by the wind; literally, "one taketh up," impersonally
(
isles—rather, "lands" in
general, answering to "the nations" in the parallel clause; perhaps
lands, like Mesopotamia, enclosed by rivers [Jerome] (so
16. All Lebanon's forest would not supply fuel
enough to burn sacrifices worthy of the glory of God (
beasts—which abounded in Lebanon.
17. (
less than nothing—Maurer translates, as in
vanity—emptiness.
18. Which of the heathen idols, then, is to be
compared to this Almighty God? This passage, if not written (as Barnes thinks) so late as the idolatrous times
of Manasseh, has at least a prospective warning reference to them and
subsequent reigns; the result of the chastisement of Jewish idolatry in
the Babylonish captivity was that thenceforth after the restoration the
Jews never fell into it. Perhaps these prophecies here may have tended
to that result (see
19. graven—rather, an image in
general; for it is incongruous to say "melteth" (that is, casts out of
metal) a graven image (that is, one of carved wood); so
spreadeth it over—(See on
chains—an ornament lavishly worn by
rich Orientals (
20. impoverished—literally, "sunk" in circumstances.
no oblation—he who cannot
afford to overlay his idol with gold and silver (
tree … not rot—the cedar,
cypress, oak, or ash (
graven—of wood; not a molten one of metal.
not be moved—that shall be durable.
21. ye—who worship idols. The question emphatically implies, they had known.
from the beginning—(
22. It is he—rather, connected with last
verse, "Have ye not known?"—have ye not understood Him
that sitteth …? (
circle—applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For "upon" translate "above."
as grasshoppers—or locusts in His
sight (
curtain—referring to the awning which the Orientals draw over the open court in the center of their houses as a shelter in rain or hot weather.
23. (
judges—that is, rulers; for these
exercised judicial authority (
24. they—the "princes and judges" (
not … sown—the seed, that is,
race shall become extinct (
stock—not even shall any shoots spring
up from the stump when the tree has been cut down: no descendants
whatever (
and … also—so the
Septuagint. But Maurer
translates, "They are hardly (literally, 'not yet', as in
blow—The image is from the hot east wind (simoon) that "withers" vegetation.
whirlwind … stubble—(
25. (Compare
26. bringeth out … host—image from
a general reviewing his army: He is Lord of Sabaoth, the heavenly hosts
(
calleth … by names—numerous as
the stars are. God knows each in all its distinguishing
characteristics—a sense which "name" often bears in
Scripture; so in
by the greatness … faileth—rather, "by reason of abundance of (their inner essential) force and firmness of strength, not one of them is driven astray"; referring to the sufficiency of the physical forces with which He has endowed the heavenly bodies, to prevent all disorder in their motions [Horsley]. In English Version the sense is, "He has endowed them with their peculiar attributes ('names') by the greatness of His might," and the power of His strength (the better rendering, instead of, "for that He is strong").
27. Since these things are so, thou hast no
reason to think that thine interest ("way," that is, condition,
judgment is passed over from—rather, "My cause is neglected by my God; He passes by my case in my bondage and distress without noticing it."
my God—who especially might be expected to care for me.
28. known—by thine own observation and reading of Scripture.
heard—from tradition of the fathers.
everlasting, &c.—These attributes of Jehovah ought to inspire His afflicted people with confidence.
no searching of his
understanding—therefore thy cause cannot, as thou sayest,
escape His notice; though much in His ways is unsearchable, He
cannot err (
29. Not only does He "not faint" (
no might … increaseth strength—a
seeming paradox. They "have no might" in themselves; but in
Him they have strength, and He "increases" that strength
(
30. young men—literally, "those selected"; men picked out on account of their youthful vigor for an enterprise.
31. mount up—(
CHAPTER 41
1. (
before me—rather (turning), "towards me" [Maurer].
islands—including all regions
beyond sea (
renew … strength—Let them gather
their strength for the argument; let them adduce their strongest
arguments (compare
2. Who—else but God? The fact that God "raiseth up" Cyrus and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past.
the righteous man—Cyrus; as
called … to … foot—called
him to attend His (God's) steps, that is, follow His guidance. In
dust—(
3. Cyrus had not visited the regions of the Euphrates and westward until he visited them for conquest. So the gospel conquests penetrated regions where the name of God was unknown before.
4. Who—else but God?
calling … generations from …
beginning—The origin and position of all nations are from God
(
with the last—that is, the last (
5. feared—that they would be subdued.
drew near, and came—together, for mutual defense.
6. Be of good courage—Be not alarmed because of Cyrus, but make new images to secure the favor of the gods against him.
7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger.
nails—to keep it steady in its place.
8. Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake.
servant—so termed as being chosen by
God to worship Him themselves, and to lead other peoples to do the same
(
Jacob … chosen—(
my friend—literally, "loving me."
9. Abraham, the father of the Jews, taken from
the remote Ur of the Chaldees. Others take it of Israel, called out of
Egypt (
from the chief men—literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors Gesenius, who translates, "the extremities of the earth"; so Jerome.
10. be not dismayed—literally, anxiously to look at one another in dismay.
right hand of my righteousness—that is, My right hand prepared in accordance with My righteousness (faithfulness to My promises) to uphold thee.
11. ashamed—put to the shame of defeat
(compare
12. seek … and … not
find—said of one so utterly put out of the way that not a
trace of him can be found (
thing of naught—shall utterly perish.
13. (
14. worm—in a state of contempt and
affliction, whom all loathe and tread on, the very expression which
Messiah, on the cross, applies to Himself (
men—The parallelism requires the word "men" here to have associated with it the idea of fewness or feebleness. Lowth translates, "Ye mortals of Israel." The Septuagint, "altogether diminutive." Maurer supports English Version, which the Hebrew text best accords with.
the Lord—in general.
and thy redeemer—in particular; a still stronger reason why He should "help" them.
15. God will make Israel to destroy their
enemies as the Eastern corn-drag (
teeth—serrated, so as to cut up the straw for fodder and separate the grain from the chaff.
mountains … hills—kingdoms more
or less powerful that were hostile to Israel (
16. fan—winnowed (compare
whirlwind … scatter them—(
17. poor and needy—primarily, the exiles in Babylon.
water—figuratively, refreshment,
prosperity after their affliction. The language is so constructed as
only very partially to apply to the local and temporary event of the
restoration from Babylon; but fully to be realized in the waters of
life and of the Spirit, under the Gospel (
faileth—rather, "is rigid" or parched [Horsley].
18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt.
high places—bare of trees, barren, and
unwatered (
19. (
shittah—rather, the "acacia," or Egyptian thorn, from which the gum Arabic is obtained [Lowth].
oil tree—the olive.
fir tree—rather, the "cypress": grateful by its shade.
pine—Gesenius translates, "the holm."
box tree—not the shrub used for bordering flower beds, but [Gesenius] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches.
20. consider—literally, "lay it (to
heart)"; turn (their attention) to it. "They" refers to all
lands (
21. A new challenge to the idolaters (see
your strong reasons—the reasons for idol-worship which you think especially strong.
22. what shall happen—"Let them bring near and declare future contingencies" [Horsley].
former things … the latter end of
them—show what former predictions the idols have given, that
we may compare the event ("latter end") with them; or give new
prophecies ("declare things to come") (
23. do good … evil—give any proof
at all of your power, either to reward your friends or punish your
enemies (
that we may be dismayed, and behold it
together—Maurer translates,
"That we (Jehovah and the idols) may look one another in the face (that
is, encounter one another,
24. of nothing—(See on
abomination—abstract for concrete: not
merely abominable, but the essence of whatever is so
(
chooseth you—as an object of worship.
25. raised up—in purpose: not fulfilled till a hundred fifty years afterwards.
north—In
call … my name—acknowledge Me as
God, and attribute his success to Me; this he did in the proclamation
(
princes—the Babylonian satraps or governors of provinces.
mortar—"mire"; He shall tread them
under foot as dirt (
26. Who—of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have.
beforetime—before the event occurred.
He is righteous—rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful.
showeth, &c.—rather, "there was none (of the soothsayers) that showed … declared—no one has heard your words" foretelling the event.
27. Rather, "I first will give to Zion and to
Jerusalem the messenger of good tidings, Behold, behold them!" The
clause, "Behold … them" (the wished-for event is now
present) is inserted in the middle of the sentence as a detached
exclamation, by an elegant transposition, the language being framed
abruptly, as one would speak in putting vividly as it were, before the
eyes of others, some joyous event which he had just learned [Ludovicus De Dieu] (compare
28. no counsellor—no one of the
idolatrous soothsayers who could inform (
when I asked—that is, challenged them, in this chapter.
29. confusion—"emptiness" [Barnes].
CHAPTER 42
God's description of His character (
1. my servant—The law of prophetic
suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind
whom the former is lost sight of. The express quotation in
elect—chosen by God before the
foundation of the world for an atonement (
soul—a human phrase applied to God, because of the intended union of humanity with the Divinity: "I Myself."
delighteth—is well pleased with, and
accepts, as a propitiation. God could have "delighted" in no
created being as a mediator (compare
spirit upon him—(
judgment—the gospel dispensation,
founded on justice, the canon of the divine rule and principle
of judgment called "the law" (
2. Matthew [
street—the Septuagint
translates "outside." An image from an altercation in a house, loud
enough to be heard in the street outside: appropriate of Him who
"withdrew Himself" from the public fame created by His miracles to
privacy (
3. bruised—"It pleased the Lord to
bruise Him" (
reed—fragile: easily "shaken with the
wind" (
break—entirely crush or condemn.
Compare "bind up the broken-hearted" (
flax—put for the lamp-wick,
formed of flax. The believer is the lamp (so the Greek,
truth—
4. fail—faint; man in religion
may become as the almost expiring flax-wick (
discouraged—literally, "broken," that
is, checked in zeal by discouragements (compare
judgment—His true religion, the canon of His judgments and righteous reign.
isles … wait, &c.—The
distant lands beyond sea shall put their trust in His gospel way
of salvation.
5. Previously God had spoken of
Messiah; now (
spread … earth—(
6. in righteousness—rather, "for a
righteous purpose" [Lowth]. (See
hold … hand—compare as to
Israel, the type of Messiah,
covenant—the medium of the covenant,
originally made between God and Abraham (
the people—Israel; as
7. blind—spiritually (
prison—(
darkness—opposed to "light" (
8. God turns from addressing Messiah to the people.
Lord—Jehovah: God's distinguishing and incommunicable
name, indicating essential being and immutable faithfulness
(compare
my—that is due to Me, and to Me alone.
9. former things—Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon.
new—namely, predictions as to Messiah,
who is to bring all nations to the worship of Jehovah (
spring forth—The same image from
plants just beginning to germinate occurs in
10. new song—such as has never before
been sung, called for by a new manifestation of God's grace, to express
which no hymn for former mercies would be appropriate. The new song
shall be sung when the Lord shall reign in Jerusalem, and all "nations
shall flow unto it" (
ye that go down to the sea—whose conversion will be the means of diffusing the Gospel to distant lands.
all … therein—all the living
creatures that fill the sea (
11. cities—in a region not wholly waste, but mainly so, with an oasis here and there.
Kedar—in Arabia-Deserta (
rock—Sela, that is, Petra, the metropolis of Idumea and the Nabathœan Ishmaelites. Or it may refer in general to those in Arabia-Petræa, who had their dwellings cut out of the rock.
the mountains—namely, of Paran, south of Sinai, in Arabia-Petræa [Vitringa].
12. glory … islands—(
13-16. Jehovah will no longer restrain His
wrath: He will go forth as a mighty warrior (
stir up jealousy—rouse His indignation.
roar—image from the battle cry of a warrior.
14. long time—namely, during the
desolation of Israel (
holden my peace—(Compare
cry like a travailing woman, &c.—Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labor pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy … devour"; I will at once breathe hard and pant, namely, giving loose to My wrath.
15. I will destroy all My foes.
mountains—in Palestine usually planted with vines and olives in terraces, up to their tops.
islands—rather, "dry lands." God will destroy His foes, the heathen, and their idols, and "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, and their schools which promoted idolatry [Vitringa].
16. blind—God's people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Church, which was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it should reach a city of habitation. "A way … they knew not," refers to the various means ployed by Providence for the establishment of the Church in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church.
make darkness light, &c.—implies
that the glorious issue would only be known by the event itself [Vitringa]. The same holds good of the
individual believer (
17. turned back …
ashamed—disappointed in their trust; the same phrase occurs
in
18. deaf—namely, to the voice of God.
blind—to your duty and interest;
wilfully so (
19. my servant—namely, Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idolaters.
my messenger … sent—Israel was designed by God to be the herald of His truth to other nations.
perfect—furnished with institutions,
civil and religious, suited to their perfect well-being. Compare
the title, "Jeshurun," the perfect one, applied to Israel
(compare
20. observest—Thou dost not keep
them. The "many things" are the many proofs which all along from the
first God had given Israel of His goodness and His power (
he—transition from the second to the
third person. "Opening … ears," that is, though he (Israel) hath
his ears open (see on
21. his righteousness—not His people's,
but His own;
22. holes—caught by their foes in the caverns where they had sought refuge [Barnes]. Or bound in subterranean dungeons [Maurer].
prison-houses—either literal prisons,
or their own houses, whence they dare not go forth for fear of the
enemy. The connection is: Notwithstanding God's favor to His people for
His righteousness' sake (
none saith, Restore—There is no
deliverer (
23. A call that they should be warned by the past judgments of God to obey Him for the time to come.
24. Who—Their calamity was not the work of chance, but God's immediate act for their sins.
Jacob … Israel … we—change
from the third to the first person; Isaiah first speaking to them as a
prophet, distinct from them; then identifying himself with them, and
acknowledging His share in the nation's sins (compare
25. him—Israel (
strength of battle—violence of war.
it—the battle or war (compare
knew not—knew not the lesson of
repentance which the judgment was intended to teach (
CHAPTER 43
1. But now—notwithstanding God's past just judgments for Israel's sins.
created—not only in the general sense,
but specially created as a peculiar people unto Himself (
redeemed—a second argument why they
should trust Him besides creation. The Hebrew means to
ransom by a price paid in lieu of the captives (compare
called … by … name—not
merely "called" in general, as in
2. rivers … not overflow thee—so
in passing Jordan, though at its "overflow," when its
"swellings" were especially dangerous (
waters … fire—a proverbial
phrase for the extremest perils (
3. Egypt for thy ransom—Either Egypt or
Israel must perish; God chose that Egypt, though so much more mighty,
should be destroyed, in order that His people might be delivered; thus
Egypt stood, instead of Israel, as a kind of "ransom." The
Hebrew, kopher, means properly "that with which anything is
overlaid," as the pitch with which the ark was overlaid; hence that
which covers over sins, an atonement. Nebuchadnezzar had subdued
Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush,
4. Since—All along from the beginning;
for there was never a time when Israel was not Jehovah's people. The
apodosis should be at, "I will give." "Since ever thou wast precious in
My sight, honorable, and that I loved thee, I will give," &c.
[Maurer]. Gesenius, as English Version, takes "Since"
to mean, "Inasmuch as." If the apodosis be as in English
Version, "Since thou wast precious" will refer to the time when God
called His people out of Egypt, manifesting then first the love which
He had from everlasting towards them (
men … people—other
nations for thee (so
thy life—thy person.
5. (
seed—descendants scattered in all
lands. Vitringa understands it of the
spiritual "seed" of the Church produced by mystical
regeneration: for the expression is, "bring," not "bring back." This
sense is perhaps included, but not to the exclusion of the literal
Israel's restoration (
6. Give up—namely, My people.
sons … daughters—The feminine
joined to the masculine expresses the complete totality of
anything (
7. called by my name—belong to Israel,
whose people, as sons of God, bear the name of their Father (
for my glory—(
8. Solemn challenge given by God to the
nations to argue with Him the question of His superiority to their
idols, and His power to deliver Israel (
blind people—the Gentiles, who also,
like Israel (
9. who … can declare this—who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?
former—predictions, as in
let them bring forth their
witnesses—as I do mine (
justified—declared veracious in their pretended prophecies.
or—rather, "and"; let men hear their
prediction and say, from the event, It is verified (see on
10. Ye—the Jews, to whom I have given
predictions, verified by the event; and in delivering whom I have so
often manifested My power (see
and my servant—that is, the whole
Jewish people (
believe—trust in.
formed—before I existed none of
the false gods were formed. "Formed" applies to the idols, not
to God.
11. Lord—Jehovah.
saviour—temporally, from Babylon:
eternally, from sin and hell (
12. declared—predicted the future (
saved—the nation, in past times of danger.
showed—namely, that I was God.
when … no strange god, &c.—to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
13. before—literally, from the time of the first existence of day.
let—Old English for "hinder" (
14. sent—namely, the Medes and Persians
(
brought down—"made to go down" to the
sea (
nobles—rather, "fugitives," namely,
the foreigners who sojourned in populous Babylon (
whose cry is in the ships—exulting in
their ships with the joyous sailors—cry, boastingly; their joy
heretofore in their ships contrasts sadly with their present panic in
fleeing to them (
15. creator of Israel—(
your—proved to be specially yours by delivering you.
16, 17. Allusion to the deliverance of Israel
and overthrow of Pharaoh in the Red Sea, the standing illustration of
God's unchanging character towards His people (
17. the power—the might of the enemies host, every mighty warrior.
they shall lie down together—as Pharaoh's army sank "together" in a watery grave.
18. So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [Vitringa].
19. new—unprecedented in its wonderful
character (
spring forth—as a germinating herb: a
beautiful image of the silent but certain gradual growth
of events in God's providence (
way in … wilderness—just as
Israel in the wilderness, between the Red Sea and Canaan, was guided,
and supplied with water by Jehovah; but the "new" deliverance shall be
attended with manifestations of God's power and love, eclipsing the old
(compare
20. beast—image of idolaters, defiled
with blood and pollutions, dwelling like dragons, &c., in the
wastes of Gentile ignorance: even they shall be converted. Or else,
literally, such copious floods of water shall be given by God in the
desert, that the very beasts shall (in poetic language) praise the Lord
(
dragons—"serpents," or else jackals
(see on
owls—rather, "ostriches."
21. This people—namely, The same as "My
people, My chosen" (see
my praise—on account of the many and great benefits conferred on them, especially their restoration.
22. But—Israel, however, is not
to think that these divine favors are due to their own piety towards
God. So the believer (
but—rather, "for."
weary of me—(
23. small cattle—rather, the "lamb" or
"kid," required by the law to be daily offered to God (
sacrifices—offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve—that
is, to render the the service of a slave (
offering—bloodless (
wearied—antithetical to
24. bought—for "sweet cane" (aromatic
calamus) was not indigenous to Palestine, but had to be bought
from foreign countries (
filled—satiated (
made me to serve—though "I have not
caused thee to serve" (
wearied me—Though I have "not wearied
thee" (
25. I, even I—the God against whom your
sin is committed, and who alone can and will pardon. (
for mine own sake—(
not remember … sins—(
26. Put me in remembrance—Remind Me of
every plea which thou hast to urge before Me in thy defense. Image from
a trial (
27. first father—collectively for "most ancient ancestors," as the parallelism ("teachers") proves [Maurer]. Or, thy chief religious ministers or priests [Gesenius]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers—literally, "interpreters"
between God and man, the priests (
28. profaned the princes—(
princes of the sanctuary—"governors
of" it (
curse—Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches—(
CHAPTER 44
1-5. Yet—Though thou hast sinned, yet hear God's gracious promise as to thy deliverance.
chosen—(
2. (
formed … from … womb—(So
Jesurun—A diminutive term of
endearment applied to Israel. The full title of affection was
Israelun; contracted it became Jeshurun, with an allusion to the
Hebrew root, jashar, "upright," "perfect" (see on
3. (
him … thirsty—rather, "the land"
(
floods—the abundant influences of the Holy Spirit, stronger than "water."
spirit—including all spiritual and
temporal gifts, as the parallel, "blessing," proves (
seed—(
4. they—thy "seed" and "offspring"
(
as among—needlessly inserted in English Version. Rather, "The seed shall spring up as willows among the grass beside canals of water" [Horsley]. Or, "They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced [Maurer].
5. The third clause answers in parallelism to the first, the fourth to the second.
I am the Lord's—(
call himself by the name of Jacob—The
Gentiles (as the result of the outpouring of the Holy Spirit on Israel,
the Lord's "seed," first) shall join themselves to the children of
Jacob, in order to worship their God (compare
subscribe … hand unto …
Lord—in solemn and public covenant, pledging himself to God's
service (compare
surname himself … Israel—Maurer and Gesenius interpret this as the Hebrew
sanctions, answering to their rendering of the parallel second clause,
"calls blandly (speaks in honorable terms of) the name of
Israel." Retaining English Version, we must, from the
Hebrew understand it thus, "Surname himself by the
honorable name of Israel" (
6. Here follows an argument for Jehovah, as
the only God, and against the idols, as vanity (see on
7. Who but God can predict future events and
declare also the order and time of each (see on
call—"openly proclaim" (
set … in order—There is no chance or confusion; all events occur in the order best fitted to subserve God's plans.
for me—It is FOR God that all things exist and take place (
since … ancient people—I have
given the Jews predictions of the future ever since I appointed them as
My people in ancient times; therefore they were qualified to be His
witnesses (
8. be afraid—literally, "be astounded," or "distracted with fear."
from that time—namely, from the time
that "I appointed the ancient people" (
no God—Hebrew, tsur, "rock"
(
9. (
delectable things—the idols in which they take such pride and delight.
not profit—(
they are their own
witnesses—contrasted with, "Ye are My
witnesses" (
that they may be ashamed—the
consequence deducible from the whole previous argument, not merely from
the words immediately preceding, as in
10. Who … ?—Sarcastic question:
"How debased the man must be who forms a god!" It is a
contradiction in terms. A made god, worshipped by its maker
(
11. his fellows—the associates of him
who makes an idol; or of the idol (see
they are of men—They are mortal men themselves; what better, then, can the idol be than its maker?
gathered together … stand up—as
in a court of justice, to try the issue between God and them (see on
yet—wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.
12. tongs—rather, "prepareth (to be supplied) an axe," namely, with which to cut down the tree designed as the material of the idol. The "smith" (Hebrew, "workman in iron") here answers to the "carpenter" (Hebrew, "workman in wood"). "He worketh it (the axe, not the idol, which was wood, not metal) in the coals," &c. The axe was wrought, not cast. The smith makes the axe for the carpenter.
hungry … drinketh no water—so eager is he to expedite his work while the iron is hot. If the god were worth anything, it would not let him grow "faint" with hunger and thirst. Williams, the missionary, states that the South Sea islanders when they make an idol abstain from food and drink.
13. After the smith's work in preparing the instruments comes the carpenter's work in forming the idol.
rule—rather, "line" [Barnes].
with a line—rather, a "pencil," [Horsley]. Literally, "red ochre," which he uses to mark on the wood the outline of the figure [Lowth]. Or best, the stylus or graver, with which the incision of the outline is made [Gesenius].
planes—rather, "chisels" or "carving tools," for a plane would not answer for carving.
compass—from a Hebrew root, "to make a circle"; by it, symmetry of form is secured.
according to … beauty of a man—irony. The highest idea the heathen could form of a god was one of a form like their own. Jerome says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who "is a spirit."
that it may remain in …
house—the only thing it was good for; it could not hear nor
save (compare
14. Description of the material out of which the idol is formed.
cypress—rather, from Hebrew root, "to be hard," the holm oak," an evergreen abundant in Palestine [Gesenius].
strengtheneth—literally, "and he
getteth strength to himself in the trees of the forest;" that is, he
layeth in a great store of timber [Lowth]. Or, "chooseth," as "madest strong for
thyself," that is, hast chosen (
rain doth nourish it—Though the man
planted the tree, yet he could not make it grow. In preparing to make
an idol, he has to depend on the true God for rain from heaven (
15. The same tree that furnishes the material for the god is in part used as fuel for a fire to cook his meals and warm himself!
thereto—rather, "he falleth down before them," that is, such images [Maurer].
16. part … part—not distinct
parts, but the same part of the wood (compare
eateth—that is, cooks so as to eat
(
I have seen—I feel its power.
18. he, &c.—God hath given them over
to judicial blindness; not His direct physical, but His providential
agency in administering His moral government, is meant (
19. considereth—literally, "layeth it to
heart," (
abomination—the scriptural term for an
idol, not merely abominable, but the essence of what is so, in
the eyes of a jealous God (
20. feedeth on ashes—figuratively, for
the idolater delights in what is vain (
deceived heart—The heart and will
first go astray, then the intellect and life (
lie in … right hand—Is not my handiwork (the idol) a self-deceit?
21. Remember—"Be not like the idolaters
who consider not in their heart" (
these—things just said as to the folly of idol-worship.
my servant—not like the idolaters,
slaves to the stock of a tree (
thou … not … forgotten of me—Therefore thou oughtest to "remember" Me.
22. blotted out—the debt of thy
sin from the account-book in which it was entered (
as a thick cloud—scattered away by the
wind (
as a cloud—a descending gradation. Not
only the "thick cloud" of the heavier "transgressions," but the "cloud"
("vapor" [Lowth], not so dense, but
covering the sky as a mist) of the countless "sins." These
latter, though not thought much of by man, need, as much as the former,
to be cleared away by the Sun of righteousness; else they will be a
mist separating us from heaven (
return … for—The antecedent
redemption is the ground of, and motive to, repentance. We do not
repent in order that He may redeem us, but because He
hath redeemed us (
23. Call to inanimate nature to praise God;
for it also shall share in the coming deliverance from "the bondage of
corruption" (
done it—effected redemption for both the literal and spiritual Israel.
lower parts, &c.—antithetical to
"heavens"; "mountains," "forest," and "tree," are the intermediate
objects in a descending gradation (see
24-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus.
alone—literally, "Who was with Me?"
namely, when I did it; answering to "by Myself," in the parallel clause
(compare similar phrases,
25. tokens—prognostics; the pretended miracles which they gave as proofs of their supernatural powers.
liars—(
backward—with shame at their
predictions not being verified. "To turn away the face" is to
frustrate defeat (
26. servant—in a collective sense, for
the prophets in general, who foretold the return from Babylon;
answering to "His messengers" (plural, in the parallel clause)
[Maurer]. Antitypically, and ultimately,
Messiah, who is the consummating embodiment of all the prophets
and messengers of God (
counsel—predictions; prophets'
counsels concern the future (compare "counsellor,"
Jerusalem—regarded prophetically, as lying in ruins.
27. Referring to the Euphrates, which was
turned into a different channel, close to Babylon, by Cyrus, who
thereby took the city. "The deep" is applied to Euphrates as "sea"
(
28. my shepherd—type of Messiah (
all my pleasure—so Messiah (
saying—rather, "and that saith"; construed with God, not with Cyrus. God's word is instantaneously efficient in accomplishing His will.
to … to—or, "of Jerusalem … of the temple," as previously, the same Hebrew word is translated, "of Cyrus" [Barnes]. English Version is more graphic. Cyrus, according to Josephus, heard of this prophecy of Isaiah delivered so long before; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and city.
CHAPTER 45
1. his anointed—Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing.
right hand … holden—image from
sustaining a feeble person by holding his right hand (
subdue nations—namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea.
loose … girdle loins—that is,
the girdle off the loins; and so enfeeble them. The loose outer
robe of the Orientals, when girt fast round the loins, was the emblem
of strength and preparedness for action; ungirt, was indicative of
feebleness (
to open … gates—In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [Herodotus, 1.191].
2. crooked … straight—(
gates of brass—(
bars of iron—with which the gates were fastened.
3. treasures of darkness—that is, hidden
in subterranean places; a common Oriental practice. Sorcerers pretended
to be able to show where such treasures were to be found; in opposition
to their pretensions, God says, He will really give hidden treasures to
Cyrus (
that thou mayest know—namely, not
merely that He was "the God of Israel," but that He was Jehovah, the
true God.
which call … thy name—so long
before designate thee by name (
4. (See on
surnamed—that is, designated to carry
out My design of restoring Judah (see on
hast not known me—previous to
My calling thee to this office; after God's call, Cyrus
did know Him in some degree (
5. (
girded thee—whereas "I will loose (the
girdle off) the loins of kings" (
though … not known me—(
6. From the rising to the setting of the sun,
that is, from east to west, the whole habitable
world. It is not said, "from north to south," for that
would not imply the habitable world, as, "from east to
west" does (
7. form … create—yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.
light … darkness—literally
(
create evil—not moral evil
(
8. Drop—namely, the fertilizing rain
(
skies—clouds; lower than the "heavens."
righteousness—that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse).
earth—figuratively for the hearts
of men on it, opened for receiving the truth by the Holy
Ghost (
them—the earth and the heavens. Horsley prefers: "Let the earth open, and
let salvation and justice grow forth; let it bring them
forth together; I the Lord have created him" (
9. Anticipating the objections which the Jews
might raise as to why God permitted their captivity, and when He did
restore them, why He did so by a foreign prince, Cyrus, not a Jew
(
Let … strive—Not in the
Hebrew; rather, in apposition with "him," "A potsherd
among the potsherds of the earth!" A creature fragile and
worthless as the fragment of an earthen vessel, among others equally
so, and yet presuming to strive with his Maker! English Version
implies, it is appropriate for man to strive with man, in opposition to
thy … He—shall thy work say of thee, He … ?
10. If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father … a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [Horsley].
11. Ask … command—Instead of
striving with Me in regard to My purposes, your wisdom is in prayer to
ask, and even command Me, in so far as it is for My
glory, and for your real good (
sons—(
work of my hands—spiritually (
12. The same argument for prayer, drawn from
God's omnipotence and consequent power, to grant any request, occurs in
I, even my hands—so Hebrew
(
13. him—Cyrus, type of Messiah, who
redeems the captives of Satan "without money and without price" (
in righteousness—to fulfil My
righteous purpose (see on
14. The language but cursorily alludes to
Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of
Israel whom he restored (
labour—wealth acquired by labor (
Sabeans … of stature—the men of
Meroe, in Upper Egypt. Herodotus (3.30)
calls the Ethiopians "the tallest of men" (see on
thee—Jerusalem ("my city,"
in chains—(
God is in thee—(
15. God that hidest thyself—Horsley, after Jerome, explains this as the confession of Egypt,
&c., that God is concealed in human form in the person of
Jesus. Rather, connected with
16. ashamed—"disappointed" in their
expectation of help from their idols (see on
17. in the Lord—(
not … ashamed—opposed to the
doom of the idolaters, who, in the hour of need, shall be "ashamed"
(see on
18. (See on
not in vain, he formed it to be
inhabited—Therefore, Judah, lying waste during the Babylonish
captivity, shall be peopled again by the exiles. The Jews, from this
passage, infer that, after the resurrection, the earth shall be
inhabited, for there can be no reason why the earth should then
exist in vain any more than now (
19. not … secret—not like the
heathen oracles which gave their responses from dark caverns, with
studied obscurity (
I said not … Seek … in
vain—When I commanded you to seek Me (Jehovah did so,
righteousness—that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.
right—true (see on
20. escaped of the nations—those of the
nations who shall have escaped the slaughter inflicted by Cyrus. Now,
at last, ye shall see the folly of "praying to a god that cannot save"
(
21. Challenge the worshippers of idols (
take counsel together—as to the best arguments wherewith to defend the cause of idolatry.
who … from that time—(
just … and …
Saviour—righteous in keeping His promises, and
therefore a Saviour to His people. Not only is it not
inconsistent with, but it is the result of, His righteousness,
or justice, that He should save His redeemed (
22. Look … and be ye saved—The
second imperative expresses the result which will follow obedience to
the first (
23. sworn by myself—equivalent to, "As I
live," as
word … in righteousness—rather,
"the truth (see on
tongue … swear—namely, an oath
of allegiance to God as their true King (see on
24. Rather, "Only in Jehovah shall men
say of me (this clause is parenthetical), is there
righteousness" (which includes salvation,
strength—namely, to save.
shall men come—Those who have set
themselves up against God shall come to Him in penitence for the past
(
ashamed—(
25. all … Israel—the spiritual
Israel (
justified—treated as if they
were just, through Christ's righteousness and death (
glory—literally, "sing" in His praise
(
CHAPTER 46
1. Bel—the same as the Phœnician
Baal, that is, lord, the chief god of Babylon; to it was dedicated the
celebrated tower of Babylon, in the center of one of the two parts into
which the city was divided, the palace being in the center of the
other. Identical with the sun, worshipped on turrets, housetops,
and other high places, so as to be nearer the heavenly hosts
(Saba) (
boweth … stoopeth—falleth
prostrate (
Nebo—the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c.
were upon—that is, were a
burden (supplied from the following clause) upon. It was customary
to transport the gods of the vanquished to the land of the conquerors,
who thought thereby the more effectually to keep down the subject
people (
carriages—in the Old English sense of
the things carried, the images borne by you: the lading (
were heavy loaden—rather, are put
as a load on the beasts of burden [Maurer]. Horsley
translates, "They who should have been your carriers (as Jehovah
is to His people,
2. deliver—from the enemies' hands.
burden—their images laid on the beasts
(
themselves—the gods, here also distinguished from their images.
3. in contrast to what precedes: Babylon's
idols, so far from bearing its people safely are themselves
borne off, a burden to the laden beast; but Jehovah bears
His people in safety even from the womb to old age (
4. old age—As
"your"—"you"—"you," are not in the Hebrew, the
sentiment is more general than English Version, though of course
it includes the Jews from the infancy to the more advanced age
of their history (
I am he—that is, the same (
I will bear … carry—Not only do
I not need to be borne and carried Myself, as the idols
(
5. (
6. (
7. cry … can … not …
save—(
8. show yourselves men—Renounce the
childishness of idolatry as shown in what precedes (
bring … to mind—rather, "lay it to heart."
transgressors—addressed to the idolaters among the Jews.
9. former—namely, proofs of the sole
Godship of Jehovah, from predictions fulfilled, and interpositions of
God in behalf of Israel (
10. (
yet—not in the Hebrew. Translate, "What had not been done" [Horsley].
do all my pleasure—(
11. ravenous bird—Cyrus so called on
account of the rapidity of his marches from the distant regions of
Persia to pounce on his prey (see on
executeth my counsel—(
purposed … also do it—(
12. stout-hearted—stubborn in resisting
God (
far from righteousness—(
13. near—antithetical to "far" (
righteousness—answering to "salvation"
in the parallel clause; therefore it means here, "my righteous
deliverance"; righteous, because proving the truth of God's
promises, and so contrived as to not compromise, but vindicate, His
righteousness (
Zion … my glory—rather, "I will
give salvation in Zion; to Israel (I will give) my glory" [Horsley]. (
CHAPTER 47
1. in the dust—(See on
virgin—that is, heretofore uncaptured [Herodotus, 1.191].
daughter of Babylon—Babylon and its
inhabitants (see on
no throne—The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia.
delicate—alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [Curtius, 5.1; Herodotus, 1.199; Baruch, 6.43].
2. millstones—like the querns or
hand-mills, found in this country, before the invention of water mills
and windmills: a convex stone, made by the hand to turn in a concave
stone, fitted to receive it, the corn being ground between them: the
office of a female slave in the East; most degrading (
uncover thy locks—rather, "take off
thy veil" [Horsley]: perhaps the removal
of the plaited hair worn round the women's temples is included;
it, too, is a covering (
make bare the leg—rather "lift up (literally, 'uncover'; as in lifting up the train the leg is uncovered) thy flowing train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c.
uncover … thigh—gather up the robe, so as to wade across.
3. not meet … as a man—rather, "I
will not meet a man," that is, suffer man to intercede with
me—give man an audience [Horsley].
Or, "I will not make peace with any man," before all are
destroyed. Literally, "strike a league with"; a phrase arising from the
custom of striking hands together in making a compact [Maurer], (see on
4. As for—rather supply, "Thus
saith our Redeemer" [Maurer]. Lowth supposes this verse to be the
exclamation of a chorus breaking in with praises, "Our Redeemer!
Jehovah of hosts," &c. (
5. Sit—the posture of mourning (
darkness—mourning and misery (
lady of kingdoms—mistress of the world
(
6. reason for God's vengeance on Babylon: in
executing God's will against His people, she had done so with wanton
cruelty (
polluted my inheritance—(
the ancient—Even old age was
disregarded by the Chaldeans, who treated all alike with cruelty (
7. so that—Through thy vain expectation
of being a queen for ever, thou didst advance to such a pitch of
insolence as not to believe "these things" (namely, as to thy
overthrow,
end of it—namely, of thy insolence, implied in her words, "I shall be a lady for ever."
8. given to pleasures—(See on
I am … none … beside
me—(
widow … loss of children—A
state, represented as a female, when it has fallen is called a
widow, because its king is no more; and childless,
because it has no inhabitants; they having been carried off as captives
(
9. in a moment—It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters.
in … perfection—that is, "in full measure."
for … for—rather,
"notwithstanding the … notwithstanding"; "in spite of" [Lowth]. So "for" (
10. wickedness—as in
None seeth me—(
Thy wisdom—astrological and
political (
perverted—turns thee aside from the right and safe path.
11. from whence it riseth—Hebrew,
"the dawn thereof," that is, its first rising. Evil shall come on thee
without the least previous intimation [Rosenmuller]. But dawn is not applied to
"evil," but to prosperity shining out after misery (
put … off—rather, as Margin, "remove by expiation"; it shall be never ending.
not know—unawares: which thou dost not
apprehend. Proving the fallacy of thy divinations and astrology (
12. Stand—forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.
laboured—The devil's service is a
laborious yet fruitless one (
13. wearied—(compare
astrologers—literally, those who form combinations of the heavens; who watch conjunctions and oppositions of the stars. "Casters of the configurations of the sky" [Horsley]. Gesenius explains it: the dividers of the heavens. In casting a nativity they observed four signs:—the horoscope, or sign which arose at the time one was born; the mid-heaven; the sign opposite the horoscope towards the west; and the hypogee.
monthly prognosticators—those who at each new moon profess to tell thereby what is about to happen. Join, not as English Version, "save … from those things," &c.; but, "They that at new moons make known from (by means of) them the things that shall come upon thee" [Maurer].
14. (
not … a coal—Like stubble, they
shall burn to a dead ash, without leaving a live coal or cinder
(compare
15. Thus, &c.—Such shall be the fate of those astrologers who cost thee such an amount of trouble and money.
thy merchants, from thy youth—that is,
with whom thou hast trafficked from thy earliest history, the
foreigners sojourning in Babylon for the sake of commerce (
to his quarter—literally, "straight
before him" (
CHAPTER 48
1. the waters of Judah—spring from the
fountain of Judah (
swear by … Lord—(
mention—in prayers and praises.
not in truth—(
2. For—Ye deserve these reproofs; "for"
ye call yourselves citizens of "the holy city" (
3. former—things which have happened in
time past to Israel (
suddenly—They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.
4. obstinate—Hebrew, "hard"
(
iron sinew—inflexible (
brow brass—shameless as a harlot (see
5. (See on
6. Thou, &c.—So "ye are my
witnesses" (
declare—make the fact known as a proof
that Jehovah alone is God (
new things—namely, the deliverance
from Babylon by Cyrus, new in contradistinction from former
predictions that had been fulfilled (
hidden—which could not have been
guessed by political sagacity (
7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."
even before the day when—rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.
8. heardest not—repeated, as also
"knewest not," from
from that time—Omit "that." "Yea, from
the first thine ear did not open itself," namely, to obey
them [Rosenmuller]. "To open the ear"
denotes obedient attention (
wast called—as thine appropriate
appellation (
from the womb—from the beginning of
Israel's national existence (
9. refrain—literally, "muzzle"; His
wrath, after the return, was to be restrained a while, and then,
because of their sins, let loose again (
for thee—that is, mine anger towards thee.
10. (See on
with silver—rather, "for
silver." I sought by affliction to purify thee, but thou wast not as
silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art
not yet as refined silver. Rosenmuller
explains, "not as silver," not with the intense heat needed to
melt silver (it being harder to melt than gold), that is, not with the
most extreme severity. The former view is better (
chosen—or else [Lowth], tried … proved: according to Gesenius, literally, "to rub with the
touchstone," or to cut in pieces so as to examine (
11. how should my name—Maurer, instead of "My name" from
not give my glory unto another—If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.
12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people.
the first … last—(
13. spanned—measured out (
when I call … stand up
together—(
14. among them—among the gods and
astrologers of the Chaldees (
Lord … loved him; he will,
&c.—that is, "He whom the Lord hath loved will do," &c.
[Lowth]; namely, Cyrus (
his pleasure—not Cyrus' own, but Jehovah's.
15. brought—led him on his way.
he—change from the first to the third person [Barnes]. Jehovah shall make his (Cyrus') way prosperous.
16. not … in secret—(
from the time, &c.—From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.
sent me—The prophet here speaks,
claiming attention to his announcement as to Cyrus, on the ground of
his mission from God and His Spirit. But he speaks not in his own
person so much as in that of Messiah, to whom alone in the fullest
sense the words apply (
17. teacheth … to profit—by
affliction, such as the Babylonish captivity, and the present
long-continued dispersion of Israel (
18. peace—(
river—(
righteousness—religious
prosperity; the parent of "peace" or national prosperity;
therefore "peace" corresponds to "righteousness" in the parallelism
(
19. sand—retaining the metaphor of "the
sea" (
like the gravel thereof—rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version.
his name … cut off—transition
from the second person, "thy," to the third "his." Israel's name was
cut off "as a nation" during the Babylonish captivity; also it is so
now, to which the prophecy especially looks (
20. Go … forth … end of the
earth—Primarily, a prophecy of their joyful deliverance from
Babylon, and a direction that they should leave it when God opened the
way. But the publication of it "to the ends of the earth" shows it has
a more world-wide scope antitypically;
redeemed … Jacob—(
21. Ezra, in describing the return, makes no
mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the
deliverance from Egypt (
22. Repeated (
CHAPTER 49
Messiah, as the ideal Israel (
1. O isles—Messiah is here regarded as
having been rejected by the Jews (
from the womb—(
from … bowels … mention of my
name—His name "Jesus" (that is, God-Saviour) was designated
by God before His birth (
2. my mouth … sword—(
shaft—(
in … quiver … hid me—Like
a sword in its scabbard, or a shaft in the quiver, Messiah, before His
appearing, was hid with God, ready to be drawn forth at the
moment God saw fit [Hengstenberg]; also
always protected by God, as the arrow by the quiver (
3. Israel—applied to Messiah, according
to the true import of the name, the Prince who had power with
God in wrestling in behalf of man, and who prevails (
in whom … glorified—(
4. I—Messiah.
in vain—comparatively in the case of
the greater number of His own countrymen. "He came unto His own,
and His own received Him not" (
yet … my judgment … with the
Lord—Ultimately, God will do justice to My cause, and
reward (Margin for "work," compare
5. The reason why He was confident that His work would be accepted and rewarded, namely, because He is "glorious in the eyes of Jehovah," &c.
to bring Jacob again to him—(
Though Israel be not gathered—metaphor
from a scattered flock which the shepherd gathers together again; or a
hen and her chickens (
yet—rather, parenthetically.
"For I am glorious, &c., and My God is My strength." Then
(
6. It is a light thing—"It is too little
that Thou shouldest," [Hengstenberg],
that is, It is not enough honor to Thee to raise up Jacob and
Israel, but I design for Thee more, namely, that Thou shouldest
be the means of enlightening the Gentiles (
the preserved—namely, those remaining after the judgments of God on the nation—the elect remnant of Israel reserved for mercy. Lowth, with a slight but needless change of the Hebrew, translates for "tribes" and "preserved," the "scions"—the "branches."
7. whom man despiseth—Hebrew,
"the despised of soul," that is, by every soul, by all men (
abhorreth—literally, "who is an
abomination to the nation" (
servant of rulers—(
shall see—namely the fulfilment of
God's promises (
arise—to reverence Thee (
princes also—rather, for the parallelism, supply the ellipsis, thus, "Princes shall see and shall worship."
faithful—namely, to His promises.
choose thee—as God's elect
(
8. Messiah is represented as having asked for the grace of God in behalf of sinners; this verse contains God the Father's favorable answer.
an acceptable time—"In a time of
grace" [Hengstenberg]. A limited time
(
heard thee—(
day of salvation—when "the fulness of
time" (
helped—given Thee the help needed to enable Thee, as man, to accomplish man's salvation.
preserve—from the assaults and efforts of Satan, to divert Thee from Thy voluntary death to save man.
covenant of the people—(See on
establish the earth—rather, "to restore the land," namely, Canaan to Israel. Spiritually, the restoration of the Church (the spiritual Israel) to the heavenly land forfeited by man's sin is also included.
cause to inherit … desolate
heritages—image from the desolate state of Judea during the
Babylonish captivity. Spiritually, the Gentile world, a moral waste,
shall become a garden of the Lord. Literally, Judea lying desolate for
ages shall be possessed again by Israel (compare
9. (
prisoners—the Jews bound in legal bondage.
them … in darkness—the Gentiles having no light as to the one true God [Vitringa].
Show yourselves—not only see but be
seen (
in the ways, &c.—In a desert there are no "ways," nor "high places," with "pastures"; thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and inhabited places." Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populous parts of the Roman empire, Antioch, Alexandria, Rome, &c. [Vitringa]. Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in all places wherever their route lies; so Rosenmuller. God will supply them as if He should make the grass grow in the trodden ways and on the barren high places.
10. Messiah will abundantly satisfy all the
wants, both of literal Israel on their way to Palestine, and of the
spiritual on their way to heaven, as their Shepherd (
11. my—All things are God's.
mountains a way—I will remove all
obstructions out of the way (
exalted—that is, cast up (
12. Sinim—The Arabians and other Asiatics called China Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. This view of "Sinim" suits the context which requires a people to be meant "from far," and distinct from those "from the north and from the west" [Gesenius].
13. So
14. Zion—the literal Israel's complaint,
as if God had forsaken her in the Babylonian captivity; also in their
dispersion previous to their future restoration; thereby God's mercy
shall be called forth (
15. (
16. Alluding to the Jews' custom (perhaps
drawn from
17. Thy children—Israel (
haste—to rebuild thy desolate capital.
shall go forth—Thy destroyers shall leave Judea to Israel in undisturbed possession.
18. As Zion is often compared to a bride
(
as a bride—namely, binds on her ornaments.
19. land of thy destruction—thy land once the scene of destruction.
too narrow—(
20. children … after …
other—rather, "the children of thy widowhood," that is, the
children of whom thou hast been bereft during their dispersion in other
lands (see on
again—rather, "yet."
give place—rather, "stand close to
me," namely, in order that we may be the more able to dwell in
in the narrow place [Horsley].
Compare as to Israel's spiritual children, and the extension of
the gospel sphere,
21. Who, &c.—Zion's joyful wonder at
the unexpected restoration of the ten tribes. Secondarily, the
accession of spiritual Israelites to the mother church of Jerusalem
from the Gentiles is meant. This created surprise at first (
lost … am desolate, a captive, and
removing to and fro—rather, "bereaved of … have been
barren, an exile and outcast" [Horsley].
She had been "put away" by Jehovah, her husband (
22. lift … hand—that is, beckon to
(see on
standard—(
bring … sons in … arms—The
Gentiles shall aid in restoring Israel to its own land (
23. lick … dust—that is, kiss thy feet in token of humble submission.
for they … not … ashamed …
wait for me—The restoration of Israel shall be in answer to
their prayerful waiting on the Lord (
24. the prey—Israel, long a prey to
mighty Gentile nations, whose oppression of her shall reach its highest
point under Antichrist (
lawful captive—the Jews justly
consigned for their sins (
25. (
contend with him, &c.—(Isa 54:17).
26. feed … own flesh—a phrase for
internal strifes (
own blood—a just retribution for their
having shed the blood of God's servants (
sweet wine—that is, must, or new wine,
the pure juice which flows from the heap of grapes before they are
pressed; the ancients could preserve it for a long time, so as to
retain its flavor. It was so mild that it required a large quantity to
intoxicate; thus the idea here is that very much blood would be
shed (
all flesh shall, &c.—the effect on
the world of God's judgments (
CHAPTER 50
1. Where … mothers
divorcement—Zion is "the mother"; the Jews are the children;
and God the Husband and Father (
bill … whom—rather, "the bill with which I have put her away" [Maurer].
2. I—Messiah.
no man—willing to believe in and obey
Me (
hand shortened—the Oriental emblem of
weakness, as the long stretched-out hand is of power (
dry up … sea—(
make … rivers … wilderness—turn the prosperity of Israel's foes into adversity.
fish stinketh—the very judgment
inflicted on their Egyptian enemies at the first exodus (
3. heavens … blackness—another of
the judgments on Egypt to be repeated hereafter on the last enemy of
God's people (
sackcloth—(
4. Messiah, as "the servant of Jehovah" (
learned—not in mere human learning,
but in divinely taught modes of instruction and eloquence (
speak a word in season—(
wakeneth morning by morning,
&c.—Compare "daily rising up early" (
wakeneth … ear—prepares me for receiving His divine instructions.
as the learned—as one taught by Him.
He "learned obedience," experimentally, "by the things which He
suffered"; thus gaining that practical learning which adapted
Him for "speaking a word in season" to suffering men (
5. opened … ear—(See on
not rebellious—but, on the contrary,
most willing to do the Father's will in proclaiming and procuring
salvation for man, at the cost of His own sufferings (
6. smiters—with scourges and with the
open hand (
spitting—To spit in another's presence
is an insult in the East, much more on one; most of all in the face
(
7. Sample of His not being "discouraged"
(
set … face like …
flint—set Myself resolutely, not to be daunted from My work
of love by shame or suffering (
8. (
stand together—in judgment, to try the issue.
adversary—literally, "master of my
cause," that is, who has real ground of accusation against me, so that
he can demand judgment to be given in his favor (compare
9. (Compare "deal," or "proper,"
as a garment—(
10. Messiah exhorts the godly after His
example (
Who is, &c.—that is, Whosoever
(
obeyeth … servant—namely,
Messiah. The godly "honor the Son, even as they honor the Father"
(
darkness—(
light—rather, "splendor"; bright
sunshine; for the servant of God is never wholly without "light" [Vitringa]. A godly man's way may be dark, but
his end shall be peace and light. A wicked man's way may be bright, but
his end shall be utter darkness (
let him trust in the name of the
Lord—as Messiah did (
11. In contrast to the godly (
sparks—not a steady light, but blazing sparks extinguished in a moment.
walk—not a command, but implying that
as surely as they would do so, they should lie down in sorrow
(
CHAPTER 51
1. me—the God of your fathers.
ye … follow after
righteousness—the godly portion of the nation;
hole of … pit—The idea is not,
as it is often quoted, the inculcation of humility, by reminding men of
the fallen state from which they have been taken, but that as Abraham,
the quarry, as it were (compare
2. alone—translate, "I called him when
he was but one" (
3. For—See for the argument, see on
the garden of the Lord—restoration of
the primeval paradise (
melody—Hebrew, "psalm." God's praises shall again be heard.
4. my people—the Jews. This reading is
better than that of Gesenius: "O peoples
… nations," namely, the Gentiles. The Jews are called on to hear
and rejoice in the extension of the true religion to the nations; for,
at the first preaching of the Gospel, as in the final age to come, it
was from Jerusalem that the gospel law was, and is, to go forth
(
law … judgment—the gospel
dispensation and institutions (
make … to rest—establish firmly; found.
light, &c.—(Isa 42:6).
5. righteousness … near—that is,
faithful fulfilment of the promised deliverance, answering to
"salvation" in the parallel clause (
arms—put for Himself; I by My might.
judge—(
isles, &c.—(Isa 60:9).
arm—(
6. (
vanish away—literally, "shall be torn asunder," as a garment [Maurer]; which accords with the context.
in like manner—But Gesenius, "Like a gnat"; like the smallest and
vilest insect. Jerome translates, as
English Version, and infers that "in like manner" as man, the
heavens (that is, the sky) and earth are not to be annihilated, but
changed for the better (
righteousness—My faithfully fulfilled
promise (see on
7. know righteousness—(See on
8. (See on
9. Impassioned prayer of the exiled Jews.
ancient days—(
Rahab—poetical name for Egypt (see on
dragon—Hebrew, tannin. The
crocodile, an emblem of Egypt, as represented on coins struck after the
conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see
on
10. it—the arm.
Art not Thou the same Almighty power that
… ? dried the sea—the Red Sea (
11. (
Therefore—assurance of faith; or else
the answer of Jehovah corresponding to their prayer. As surely as God
redeemed Israel out of Egypt, He shall redeem them from Babylon, both
the literal in the age following, and mystical in the last ages (
singing—image from the custom of singing on a journey when a caravan is passing along the extended plains in the East.
everlasting joy—(
sorrow … flee away—(
12. comforteth—(
thou—Zion.
son of man—frail and dying as his parent Adam.
be made as grass—wither as grass
(
13. (
as if … ready,
&c.—literally, "when he directs," namely, his arrow, to
destroy (
14. captive exile—literally, one
bowed down as a captive (
pit—such as were many of the ancient
dungeons (compare
nor … bread … fail—(
15. divided … sea—the Red Sea. The
same Hebrew word as "make to rest" (
16. Addressed to Israel, embodied in "the
servant of Jehovah" (
put my words in thy mouth—true of
Israel, the depository of true religion, but fully realized only in
Israel's Head and antitype, Messiah (
covered … in … shadow of …
hand—protected thee (see on
plant—rather, "fix" as a tabernacle;
so it ought to be rendered (
Zion—Its restoration is a leading part
in the new creation to come (
17. Awake, awake, stand up, O Jerusalem, &c.—(Isa 52:1).
drunk—Jehovah's wrath is compared to
an intoxicating draught because it confounds the sufferer under it, and
makes him fall (
of trembling—which produced trembling or intoxication.
wrung … out—drained the last drop out; the dregs were the sediments from various substances, as honey, dates, and drugs, put into the wine to increase the strength and sweetness.
18. Following up the image in
19. two—classes of evils, for he enumerates four, namely, desolation and destruction to the land and state; famine and the sword to the people.
who shall be sorry for thee—so as to
give thee effectual relief: as the parallel clause, "By whom shall I
comfort thee?" shows (
20. head of all … streets—(
wild bull—rather, "oryx" [Jerome], or gazelle [Gesenius], or wild goat [Bochart]; commonly in the East taken in a net, of a wide sweep, into which the beasts were hunted together. The streets of cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net.
21. drunken … not with wine—(
22. pleadeth … cause—(
no more drink it—(
23. (
Bow down that … go
over—Conquerors often literally trod on the necks of
conquered kings, as Sapor of Persia did to the Roman emperor Valerian
(
CHAPTER 52
Zion long in bondage (
1. strength—as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city—(
no more … unclean—(
uncircumcised—spiritually (
2. from the dust—the seat of mourners
(
arise, and sit—namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer].
bands of … neck—the yoke of thy captivity.
3. As you became your foes' servants, without
their paying any price for you (
4. My people—Jacob and his sons.
went down—Judea was an elevated country compared with Egypt.
sojourn—They went there to stay only till the famine in Canaan should have ceased.
Assyrian—Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?
without cause—answering to "for
naught" in
5. what have I here—that is, what am I
called on to do? The fact "that My people is taken away (into
captivity;
they that rule—or "tyrannize," namely, Babylon, literal and mystical.
make … to howl—or, raise a cry of exultation over them [Maurer].
blasphemed—namely, in Babylon: God's
reason for delivering His people, not their goodness, but for the sake
of His holy name (
6. shall know in that day—when Christ
shall reveal Himself to Israel sensibly; the only means whereby their
obstinate unbelief shall be overcome (
7. beautiful … feet—that is, The
advent of such a herald seen on the distant "mountains" (see on
good tidings—only partially applying
to the return from Babylon. Fully, and antitypically, the Gospel (
8. watchmen—set on towers separated by
intervals to give the earliest notice of the approach of any messenger
with tidings (compare
eye to eye—that is, close at hand, and
so clearly [Gesenius];
bring again—that is, restore. Or else, "return to" [Maurer].
9. (
redeemed—spiritually and nationally
(
10. made bare … arm—metaphor from
warriors who bare their arm for battle (
all … earth … see … salvation
of … God—The deliverance wrought by God for Israel will
cause all nations to acknowledge the Lord (
11. (
ye … that bear … vessels of the
Lord—the priests and Levites, whose office it was to carry
the vessels of the temple (
be … clean—by separating yourselves wholly from Babylonian idolaters, mystical and literal.
12. not … with haste—as when ye
left Egypt (
Lord—Jehovah, as your Leader in front
(
rereward—literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.
13. Here the fifty-third chapter ought to
begin, and the fifty-second chapter end with
Behold—awakening attention to the
striking picture of Messiah that follows (compare
my servant—Messiah (
deal prudently—rather, "prosper"
[Gesenius] as the parallel clause favors
(
extolled—elevated (
14, 15. Summary of Messiah's history, which is
set forth more in detail in the fifty-third chapter. "Just as many were
astonished (accompanied with aversion,
thee; his—Such changes of persons are common in Hebrew poetry.
marred—Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.
more than man—Castalio translates, "so that it was no longer that
of a man" (compare
15. sprinkle many—Gesenius, for the antithesis to "be astonished,"
translates, "shall cause … to exult." But the word universally in
the Old Testament means either to sprinkle with blood, as the
high priest makes an expiation (
that … not … told them—the
reason why kings shall so venerate them; the wonders of redemption,
which had not been before told them, shall then be announced to them,
wonders such as they had never heard or seen parallelled (
CHAPTER 53
The speaker, according to Horsley, personates the repenting Jews in the latter
ages of the world coming over to the faith of the Redeemer; the whole
is their penitent confession. This view suits the context (
1. report—literally, "the thing heard,"
referring to which sense Paul says, "So, then, faith cometh by
hearing" (
arm—power (
2. tender plant—Messiah grew silently
and insensibly, as a sucker from an ancient stock, seemingly dead
(namely, the house of David, then in a decayed state) (see on
shall grow … hath—rather, "grew up … had."
before him—before Jehovah. Though
unknown to the world (
root—that is, sprout from a root.
form—beautiful form: sorrow had marred His once beautiful form.
and when we shall see—rather, joined with the previous words, "Nor comeliness (attractiveness) that we should look (with delight) on Him."
there is—rather, "was." The studied reticence of the New Testament as to His form, stature, color, &c., was designed to prevent our dwelling on the bodily, rather than on His moral beauty, holiness, love, &c., also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Edessa; and the alleged impression of His countenance on the handkerchief of Veronica. The former part of this verse refers to His birth and childhood; the latter to His first public appearance [Vitringa].
3. rejected—"forsaken of men"
[Gesenius]. "Most abject of men."
Literally, "He who ceases from men," that is, is no longer
regarded as a man [Hengstenberg]. (See
on
man of sorrows—that is, whose distinguishing characteristic was sorrows.
acquainted with—familiar by constant contact with.
grief—literally, "disease";
figuratively for all kinds of calamity (
and we hid … faces—rather, as one who causes men to hide their faces from Him (in aversion) [Maurer]. Or, "He was as an hiding of the face before it," that is, as a thing before which a man covers his face in disgust [Hengstenberg]. Or, "as one before whom is the covering of the face"; before whom one covers the face in disgust [Gesenius].
we—the prophet identifying himself
with the Jews. See Horsley's view (see
on
esteemed … not—negative contempt; the previous words express positive.
4. Surely … our griefs—literally,
"But yet He hath taken (or borne) our
sicknesses," that is, they who despised Him because of His human
infirmities ought rather to have esteemed Him on account of them; for
thereby "Himself took OUR
infirmities" (bodily diseases). So
carried … sorrows—The notion of
substitution strictly. "Carried," namely, as a burden.
"Sorrows," that is, pains of the mind; as "griefs" refer to
pains of the body (
we did esteem him stricken—judicially
[Lowth], namely, for His sins;
whereas it was for ours. "We thought Him to be a leper" [Jerome, Vulgate], leprosy being the
direct divine judgment for guilt (
smitten—by divine judgments.
afflicted—for His sins; this was the
point in which they so erred (
5. wounded—a bodily wound; not mere
mental sorrow; literally, "pierced"; minutely appropriate to Messiah,
whose hands, feet, and side were pierced (
for … for—(
bruised—crushing inward and outward
suffering (see on
chastisement—literally, the correction
inflicted by a parent on children for their good (
upon him—as a burden; parallel to "hath borne" and "carried."
stripes—minutely prophetical of His
being scourged (
healed—spiritually (
6. Penitent confession of believers and of
Israel in the last days (
sheep … astray—(
laid—"hath made to light on Him" [Lowth]. Rather, "hath made to rush upon Him" [Maurer].
the iniquity—that is, its
penalty; or rather, as in
7. oppressed—Lowth translates, "It was exacted, and He was
made answerable." The verb means, "to have payment of a debt sternly
exacted" (
and … afflicted—or, and yet He suffered, or bore Himself patiently, &c. [Hengstenberg and Maurer]. Lowth's translation, "He was made answerable," is hardly admitted by the Hebrew.
opened not … mouth—
8. Rather, "He was taken away (that is, cut
off) by oppression and by a judicial sentence"; a hendiadys for, "by an
oppressive judicial sentence" [Lowth and
Hengstenberg]. Gesenius not so well, "He was delivered from
oppression and punishment" only by death. English Version also
translates, "from … from," not "by … by." But "prison" is
not true of Jesus, who was not incarcerated; restraint and
bonds (
who … declare …
generation—who can set forth (the wickedness of) His
generation? that is, of His contemporaries [Alford on
cut off—implying a violent
death (
my people—Isaiah, including himself
among them by the word "my" [Hengstenberg]. Rather, Jehovah speaks in the person of His prophet,
"My people," by the election of grace (
was he stricken—Hebrew, "the
stroke (was laid) upon Him." Gesenius
says the Hebrew means "them"; the collective body, whether of
the prophets or people, to which the Jews refer the whole prophecy. But
Jerome, the Syriac, and
Ethiopiac versions translate it "Him"; so it is singular in some
passages;
9. Rather, "His grave was appointed," or "they
appointed Him His grave" [Hengstenberg];
that is, they intended (by crucifying Him with two thieves,
and with … rich—rather, "but
He was with a rich man," &c. Gesenius, for the parallelism to "the wicked,"
translates "ungodly" (the effect of riches being to make one
ungodly); but the Hebrew everywhere means "rich," never by
itself ungodly; the parallelism, too, is one of contrast; namely,
between their design and the fact, as it was ordered by
God (
in his death—Hebrew, "deaths."
Lowth translates, "His tomb";
bamoth, from a different root, meaning "high places," and so
mounds for sepulture (
because—rather, as the sense demands
(so in
violence—that is, wrong.
10. Transition from His humiliation to His exaltation.
pleased the Lord—the secret of His
sufferings. They were voluntarily borne by Messiah, in order that
thereby He might "do Jehovah's will" (
bruise—(see
when thou, &c.—rather, as
Margin, "when His soul (that is, He) shall have made an
offering," &c. In the English Version the change of person
is harsh: from Jehovah, addressed in the second person (
offering for sin—(
his seed—His spiritual posterity shall
be numerous (
prolong … days—also esteemed a
special blessing among the Jews (
prosper—(
11. Jehovah is still speaking.
see of the travail—He shall see such
blessed fruits resulting from His sufferings as amply to repay Him for
them (
his knowledge—rather, the
knowledge (experimentally) of Him (
my … servant—Messiah (
righteous—the ground on which He
justifies others, His own righteousness (
justify—treat as if righteous; forensically; on the ground of His meritorious suffering, not their righteousness.
bear … iniquities—(
12. divide—as a conqueror dividing the
spoil after a victory (
him—for Him.
with … great—Hengstenberg translates, "I will give Him the mighty for a portion"; so the Septuagint. But the parallel clause, "with the strong," favors English Version. His triumphs shall be not merely among the few and weak, but among the many and mighty.
spoil … strong—(
poured out … soul—that is, His
life, which was considered as residing in the blood (
numbered with, &c.—not that He
was a transgressor, but He was treated as such, when
crucified with thieves (
made intercession, &c.—This office
He began on the cross (
CHAPTER 54
Israel converted is compared to a wife (
1. Sing—for joy (
barren—the Jewish Church once forsaken
by God, and therefore during that time destitute of spiritual children
(
didst not bear—during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispersion.
the children—the Gentiles adopted by
special grace into the original Church (
than … married wife—than were
her spiritual children, when Israel was still a married wife (under the
law, before the Babylonian exile), before God put her away [Maurer]. So Paul contrasts the universal
Church of the New Testament with the Church of the Old Testament legal
dispensation, quoting this very passage (
2. (
curtains—the cloth forming the covering of the tent.
spare not—give abundantly the means
for the enlargement of the Church (
cords … stakes—The more the tent
is enlarged by lengthening the cords by which the cloth covering is
fastened to the ground, the more the stakes supporting the tent need to
be strengthened; the Church is not merely to seek new converts, but to
strengthen those she has in the faith. The image is appropriate, as the
tabernacle was the symbol of the old Israelitish Church (see on
3. break forth—rather, "burst forth" with increase; thy offspring shall grow, answering to "thy seed" in the parallel clause.
thy seed—Israel and her children, as distinguished from "the Gentiles."
desolate cities—of Israel (
4. (
shame of thy youth—Israel's unfaithfulness as wife of Jehovah, almost from her earliest history.
reproach of widowhood—Israel's
punishment in her consequent dismissal from God and barrenness of
spiritual children in Babylon and her present dispersion (
5. (
of Israel … whole earth—Not
until He manifests Himself as God of Israel shall He appear as
God of the whole earth (
6. called—that is, recalled: the prophetic past for the future.
forsaken—that had been forsaken.
when thou—or, "when she was
rejected"; one who had been a wife of youth (
7. small moment—as compared with
Israel's coming long prosperity (
gather thee—to Myself from thy dispersions.
8. In a little wrath—rather, "In the
overflowing of wrath"; as
hid … face—(
everlasting—in contrast to "for a moment."
9. I am about to do the same in this instance
as in Noah's flood. As I swore then that it should not return (
10. (
covenant of my peace—(
11. not comforted—by anyone; none gave her help or comfort.
lay … with fair colours—rather,
"lay … in cement of vermilion" [Lowth]. The Hebrew for "fair colors" means
stibium, the paint with which Eastern women painted their
eyelids and eyelashes (
12. windows—rather, "battlements"; literally, "suns"; applied to battlements from their radiated appearance.
agates—rather, "rubies."
carbuncles—literally, "sparkling gems"; the carbuncle when held to the sun becomes like a burning coal.
all thy borders—rather, "thy whole circuit," consisting of precious stones. The glory of the Church on earth, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom.
13. Quoted by the Saviour (
great … peace—generally (
14. righteousness—the characteristic of
the reign of Messiah (
far from oppression, &c.—far from suffering oppression; "for thou shall have nothing to fear."
15. gather together, &c.—that is, If
it should happen that enemies "gather together" against thee (
fall for thy sake—rather, "shall come
over to thy side" [Lowth]. Literally,
"fall to thee" (
16. The workman that forms "weapons against
thee" (
for his work—rather, "by his labor [Horsley]. "According to the exigencies of his work" [Maurer].
waster to destroy—(
17. tongue … condemn—image from a
court of justice. Those who desire to "condemn" thee thou shalt
"condemn" (
righteousness … of me—(
CHAPTER 55
1. every one—After the special
privileges of Israel (
Ho—calls the most earnest attention.
thirsteth—has a keen sense of need
(
waters … wine and milk—a
gradation. Not merely water, which is needed to maintain life at
all, but wine and milk to strengthen, cheer, and nourish; the
spiritual blessings of the Gospel are meant (
no money—Yet, in
buy … without money—another
paradox. We are bought, but not with a price paid by
ourselves (
2. not bread—(
satisfieth not—(
hearken … and eat—When two
imperatives are joined, the second expresses the
consequence of obeying the command in the first (
fatness—(
3. me … live—by coming to
me ye shall live: for "I am the life"
(
everlasting covenant—(
with you … David—God's covenant
is with the antitypical David, Messiah (
sure—answering to "everlasting,"
irrevocable, unfailing, to be relied on (
mercies of David—the mercies of grace
(
4. him—the mystical David (
witness—He bore witness even unto
death for God, to His law, claims, and plan of redeeming love (
commander—"preceptor" [Horsley]; "lawgiver" [Barnes].
to the people—rather, "peoples."
5. thou—Jehovah addresses Messiah.
call … run—God must call,
before man can, or will, run (
thou knowest not—now as thy people (so
in
nation … nations—gradation; from Israel, one nation, the Gospel spread to many nations, and will do so more fully on Israel's conversion.
knew not thee—(
because of … thy God … glorified
thee—(
6. The condition and limit in the obtaining of
the spiritual benefits (
call—casting yourselves wholly on His
mercy (
near—propitious (
7. unrighteous—Hebrew, "man of
iniquity"; true of all men. The "wicked" sins more openly in "his way";
the "unrighteous" refers to the more subtle workings of sin in the
"thoughts." All are guilty in the latter respect, thought many fancy
themselves safe, because not openly "wicked in ways" (
abundantly pardon—Literally, "multiply
to pardon," still more than "have mercy"; God's graciousness is felt
more and more the longer one knows Him (
8. For—referring to
9. (
10. The hearts of men, once barren of
spirituality, shall be made, by the outpouring of the Spirit under
Messiah, to bear fruits of righteousness (
snow—which covers plants from frost in winter; and, when melted in spring, waters the earth.
returneth not—void; as in
bud—germinate.
11. (
12. go out—from the various countries in
which ye (the Jews) are scattered, to your own land (
led—by Messiah, your "Leader" (
mountains … trees,
&c.—images justly used to express the seeming sympathy of
nature with the joy of God's people. For, when sin is removed, the
natural world shall be delivered from "vanity," and be renewed, so as
to be in unison with the regenerated moral world (
13. thorn—emblem of the wicked (
fir tree—the godly (
brier—emblem of uncultivation (
myrtle—Hebrew, Hedes, from
which comes Hedassah, the original name of Esther. Type of the
Christian Church; for it is a lowly, though beautiful, fragrant, and
evergreen shrub (
for a name … everlasting sign—a
perpetual memorial to the glory of Jehovah (
CHAPTER 56
1. judgment—equity. John the Baptist
preached similarly a return to righteousness, as needed to prepare men
for Messiah's first coming (
near to come—(
righteousness—answering to "salvation"
in the parallel clause; therefore it means righteousness which
bringeth salvation (
2. (
the man—Hebrew, enosh, "a man
in humble life," in contradistinction to Hebrew, ish, "one of
high rank." Even the humblest, as "the stranger" and "the eunuch"
(
this … it—what follows: "keeping
the Sabbath," &c. (
layeth hold—image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law.
keepeth … hand … from … evil—The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.
3. God welcomes all believers, without
distinction of persons, under the new economy (
joined … to … Lord—(
separated—Proselytes from the Gentiles
were not admitted to the same privileges as native Israelites. This
barrier between Jews and Gentiles was to be broken down (
eunuch—(
dry tree—barren (compare
4. please me—sacrifice their own pleasure to mine.
take hold—so "layeth hold" (see on
5. in mine house—the temple, the emblem
of the Church (
a place—literally, "a hand."
than of sons—Though the eunuch is
barren of children (
6. join … Lord—(
7. Even them—(
to my holy mountain—Jerusalem, the
seat of the Lord's throne in His coming kingdom (
joyful—(
burnt offerings …
sacrifices—spiritual, of which the literal were types (
accepted—(
altar—(
house … for all people—or
rather, "peoples." No longer restricted to one favored people
(
8. Jehovah will not only restore the scattered
outcasts of Israel (
9. beasts—Gentile idolatrous nations
hostile to the Jews, summoned by God to chastise them (
to devour—namely, Israel.
10. His watchmen—Israel's spiritual
leaders (
dumb dogs—image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts.
blind—(
sleeping, lying down—rather, "dreamers, sluggards" [Lowth]. Not merely sleeping inactive, but under visionary delusions.
loving to slumber—not merely slumbering involuntarily, but loving it.
11. greedy—literally, "strong" (that is,
insatiable) in appetite (
cannot understand—unable to comprehend
the wants of the people, spiritually: so
look to … own way—that is, their
own selfish interests; not to the spiritual welfare of the people
(
from his quarter—rather, "from the
highest to the lowest" [Lowth]. "From
his quarter"; that is, from one end to the other of them, one and
all (
12. fetch wine—language of the national
teachers challenging one another to drink. Barnes translates, "I will take another cup" (
to-morrow, &c.—Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so.
CHAPTER 57
In the midst of the excesses of the unfaithful
watchmen (
1. no man layeth it to heart—as a public calamity.
merciful men—rather, godly men; the subjects of mercy.
none considering—namely, what was the design of Providence in removing the godly.
from the evil—Hebrew, from the
face of the evil, that is, both from the moral evil on every side
(
2. Or, "he entereth into peace"; in
contrast to the persecutions which he suffered in this world
(
rest—the calm rest of their bodies in
their graves (called "beds,"
each one walking in … uprightness—This clause defines the character of those who at death "rest in their beds," namely, all who walk uprightly.
3. But … ye—In contrast to "the righteous" and their end, he announces to the unbelieving Jews their doom.
sons of the sorceress—that is, ye that
are addicted to sorcery: this was connected with the worship of false
gods (
seed of the adulterer—Spiritual
adultery is meant: idolatry and apostasy (
4. sport yourselves—make a mock (
make … wide mouth—(
children of transgression, &c.—not merely children of transgressors, and a seed of false parents, but of transgression and falsehood itself, utterly unfaithful to God.
5. Enflaming yourselves—burning with
lust towards idols [Gesenius]; or
else (compare Margin), in the terebinth groves, which the
Hebrew and the parallelism favor (see on
under … tree—(
slaying … children—as a
sacrifice to Molech, &c. (
in … valleys—the valley of the
son of Hinnom. Fire was put within a hollow brazen statue, and the
child was put in his heated arms; kettle drums (Hebrew, toph)
were beaten to drown the child's cries; whence the valley was called
Tophet (
under … clifts—the gloom of caverns suiting their dark superstitions.
6. The smooth stones, shaped as idols, are the
gods chosen by thee as thy portion (
meat offering—not a bloody sacrifice,
but one of meal and flour mingled with oil. "Meat" in Old English meant
food, not flesh, as it means now (
Should I receive comfort—rather, "Shall I bear these things with patience?" [Horsley].
7. Upon … high mountain …
bed—image from adultery, open and shameless (
8. "Remembrance," that is, memorials of thy
idolatry: the objects which thou holdest in remembrance. They hung
up household tutelary gods "behind the doors"; the very place where
God has directed them to write His laws "on the posts and gates" (
discovered thyself—image from an adulteress.
enlarged … bed—so as to receive the more paramours.
made … covenant—with idols: in
open violation of thy "covenant" with God (
thy bed … their bed—The Jews' sin was twofold; they resorted to places of idolatry ("their bed"), and they received idols into the temple of God ("thy bed").
where—rather, "ever since that" [Horsley]. The Hebrew for "where"
means "room" (Margin), a place; therefore, translate,
"thou hast provided a place for it" (for "their bed"), namely, by
admitting idolatrous altars in thy land [Barnes]; or "thou choosest a (convenient) place for
thyself" in their bed [Maurer] (
9. the king—the idol which they
came to worship, perfumed with oil, like harlots (
send … messengers far off—not merely to neighboring nations, but to those "far off," in search of new idols, or else alliances.
even unto hell—the lowest possible degradation.
10. greatness of … way—the
length of thy journey in seeking strange gods, or else foreign
aid (
hast found … life of … hand—for "thou still findest life (that is, vigor) enough in thy hand" to make new idols [Maurer], or to seek new alliance ("hand" being then taken for strength in general).
grieved—rather, "therefore thou art not weak" [Maurer]; inasmuch as having "life in thy hand," thou art still strong in hope.
11. Israel wished not to seem altogether to have denied God. Therefore they "lied" to Him. God asks, Why dost thou do so? "Whom dost thou fear? Certainly not Me; for thou hast not remembered Me." Translate, "seeing that thou hast not remembered Me."
laid it to … heart—rather, "nor
hast Me at heart"; hast no regard for Me; and that, because I have been
long silent and have not punished thee. Literally, "Have I not held My
peace, and that for long? and so thou fearest Me not" (
12. declare—I will expose publicly thy
(hypocritical) righteousness. I will show openly how vain thy works, in
having recourse to idols, or foreign alliances, shall prove (
13. When thou criest—In the time of thy trouble.
companies—namely, of idols, collected by thee from every quarter; or else, of foreigners, summoned to thy aid.
wind … carry … away—(
vanity—rather, "a breath" [Lowth].
possess … land …
inherit—that is, the literal land of Judea and Mount Zion;
the believing remnant of Israel shall return and inherit the land.
Secondarily, the heavenly inheritance, and the spiritual Zion (
14. shall say—The nominative is,
"He that trusteth in Me" (
Cast … up—a high road before the returning Jews.
stumbling-block—Jesus had been so to
the Jews, but will not be so then any longer (
15. The pride and self-righteousness of the
Jews were the stumbling block in the way of their acknowledging Christ.
The contrition of Israel in the last days shall be attended with
God's interposition in their behalf. So their self-humiliation, in
16. For—referring to the promise in
spirit … before me—that is, the
human spirit which went forth from Me (
17. covetousness—akin to idolatry; and,
like it, having drawn off Israel's heart from God (
hid me—(
went on frowardly—the result of God's
hiding His face (
18. Rather, "I have seen his ways (in sin),
yet will I heal him," that is, restore Israel spiritually and
temporally (
I will … restore comforts unto him and to
his mourners—However, the phrase, "his mourners," favors
English Version; "his ways" will thus be his ways of
repentance; and God's pardon on "seeing" them answers to the like
promise (
19. fruit of … lips—that is,
thanksgivings which flow from the lips. I make men to return thanks to
Me (
Peace, peace—"perfect peace"
(see
20. when it cannot rest—rather,
"for it can have no rest" (
21. (
my God—The prophet, having God as
his God, speaks in the person of Israel, prophetically regarded
as having now appropriated God and His "peace" (
CHAPTER 58
1. aloud—Hebrew, "with the
throat," that is, with full voice, not merely from the lips (
my people—the Jews in Isaiah's time,
and again in the time of our Lord, more zealous for externals than for
inward holiness. Rosenmuller thinks the
reference to be to the Jews in the captivity practising their rites to
gain God's favor and a release; and that hence, sacrifices are
not mentioned, but only fasting and Sabbath observance,
which they could keep though far away from the temple in Jerusalem. The
same also applies to their present dispersion, in which they cannot
offer sacrifices, but can only show their zeal in
fastings, &c. Compare as to our Lord's time,
2. Put the stop at "ways"; and connect "as a
nation that," &c. with what follows; "As a nation that did
righteousness," thus answers to, "they ask of Me just judgments"
(that is, as a matter of justice due to them, salvation to
themselves, and destruction to their enemies); and "forsook not the
ordinance of their God," answers to "they desire the drawing near of
God" (that God would draw near to exercise those "just
judgments" in behalf of them, and against their enemies) [Maurer]. So Jerome,
"In the confidence, as it were, of a good conscience, they demand a
just judgment, in the language of the saints: Judge me, O Lord, for I
have walked in mine integrity." So in
3. Wherefore—the words of the Jews: "Why
is it that, when we fast, Thou dost not notice it" (by delivering us)?
They think to lay God under obligation to their fasting (
afflicted … soul—(
Behold—God's reply.
pleasure—in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. Gesenius not so well translates, "business."
exact … labours—rather,
"oppressive labors" [Maurer].
Horsley, with Vulgate,
translates, "Exact the whole upon your debtors"; those who owe
you labor (
4. ye shall not fast—rather, "ye do not
fast at this time, so as to make your voice to be heard on high," that
is, in heaven; your aim in fasting is strife, not to gain the ear of
God [Maurer] (
5. for a man to afflict his soul—The
pain felt by abstinence is not the end to be sought, as
if it were meritorious; it is of value only in so far as it leads us to
amend our ways (
bow … head … sackcloth—to
affect the outward tokens, so as to "appear to men to fast"
(
6. loose … bands of
wickedness—that is, to dissolve every tie wherewith one has
unjustly bound his fellow men (
undo … heavy burdens—Hebrew, "loose the bands of the yoke."
oppressed—literally, "the broken." The
expression, "to let go free," implies that those "broken" with the yoke
of slavery, are meant (
7. deal—distribute (
cast out—rather, reduced [Horsley].
naked … cover him—(
hide … thyself—means to be
strange towards them, and not to relieve them in their poverty (
flesh—kindred (
8. light—emblem of prosperity (
health—literally, a long bandage,
applied by surgeons to heal a wound (compare
go before thee—Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.
glory … reward—like the pillar
of cloud and fire, the symbol of God's "glory," which went
behind Israel, separating them from their Egyptian pursuers
(
9. Then … call … answer—when
sin is renounced (
putting forth of … finger—the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.
speaking vanity—every injurious speech [Lowth].
10. draw out thy soul—"impart of thine own subsistence," or "sustenance" [Horsley]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."
light … in obscurity—Calamities
shall be suddenly succeeded by prosperity (
11. satisfy … in drought—(
make fat—rather, "strengthen" [Noyes]. "Give thee the free use of thy bones" [Jerome], or, "of thy strength" [Horsley].
watered garden—an Oriental picture of happiness.
fail not—Hebrew, "deceive not";
as streams that disappoint the caravan which had expected to find
water, as formerly, but find it dried up (
12. they … of thee—thy people, the Israelites.
old waste places—the old ruins of
Jerusalem (
foundations of many generations—that
is, the buildings which had lain in ruins, even to their
foundations, for many ages; called in the parallel passage
(
be called—appropriately: the name truly designating what thou shalt do.
breach—the calamity wherewith God
visited Israel for their sin (
paths to dwell in—not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].
13. (
foot—the instrument of motion (compare
my holy day—God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."
holy of the Lord—not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.
him—or else, it, the Sabbath.
not doing … own way—answering to, "turn away thy foot from the Sabbath."
nor finding … pleasure—answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [Bishop Andrewes].
nor speaking … words—answering
to, "call Sabbath a delight … honorable." Man's
"own words" would "call" it a "weariness"; it is the spiritual
nature given from above which "calls it a delight" (
14. delight … in … Lord—God
rewards in kind, as He punishes in kind. As we "delight" in keeping
God's "Sabbath," so God will give us "delight" in Himself (
ride upon … high places—I will
make thee supreme lord of the land; the phrase is taken from a
conqueror riding in his chariot, and occupying the hills and fastnesses
of a country [Vitringa], (
mouth of … Lord … spoken
it—a formula to assure men of the fulfilment of any solemn
promise which God has made (
CHAPTER 59
The reason why Jehovah does not deliver His people,
notwithstanding their religious services (
1. hand … shortened—(See on
ear heavy—(
2. hid—Hebrew, "caused Him to
hide" (
3. (
hands … fingers—Not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity."
lips … tongue—The lips
"speak" openly "lies," the tongue "mutters" malicious
insinuations ("perverseness"; perverse misrepresentations of
others) (
4. Rather, "No one calleth an adversary into court with justice," that is, None bringeth a just suit: "No one pleadeth with truth."
they trust … iniquity—(So
5. cockatrice—probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it.
spider's web—This refers not to the
spider's web being made to entrap, but to its thinness,
as contrasted with substantial "garments," as
eateth … their eggs—he who partakes in their plans, or has anything to do with them, finds them pestiferous.
that which is crushed—The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per" is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing everything to the life.
6. not … garments—like the "fig
leaves" wherewith Adam and Eve vainly tried to cover their shame, as
contrasted with "the coats of skins" which the Lord God made to clothe
them with (
7. feet—All their members are
active in evil; in
run … haste—(
thoughts—not merely their acts, but their whole thoughts.
8. peace—whether in relation to God, to
their own conscience, or to their fellow men (
judgment—justice.
crooked—the opposite of
"straightforward" (
9. judgment far—retribution in kind
because they had shown "no judgment in their goings"
(
us—In
justice—God's justice bringing
salvation (
light—the dawn of returning prosperity.
obscurity—adversity (
10. grope—fulfilling Moses' threat
(
stumble at noon … as … night—There is no relaxation of our evils; at the time when we might look for the noon of relief, there is still the night of our calamity.
in desolate places—rather, to suit the
parallel words "at noonday," in fertile (literally, "fat";
11. roar—moan plaintively, like a hungry bear which growls for food.
doves—(
salvation—retribution in kind: because
not salvation, but "destruction" was "in their paths" (
12. (
thee … us—antithesis.
with us—that is, we are
conscious of them (
know—acknowledge they are our iniquities.
13. The particulars of the sins
generally confessed in
14. Justice and righteousness are put away from our legal courts.
in the street—in the forum, the place
of judicature, usually at the gate of the city (
cannot enter—is shut out from the forum, or courts of justice.
15. faileth—is not to be found.
he that departeth … prey—He that
will not fall in with the prevailing iniquity exposes himself as a prey
to the wicked (
Lord saw it—The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate his awful fact.
16. no man—namely, to atone by his
righteousness for the unrighteousness of the people. "Man" is emphatic,
as in
no intercessor—no one to interpose,
"to help … uphold" (
his arm—(
his righteousness—the "arm" of
Messiah. He won the victory for us, not by mere might as God,
but by His invincible righteousness, as man having "the Spirit
without measure" (
17. Messiah is represented as a warrior armed
at all points, going forth to vindicate His people. Owing to the unity
of Christ and His people, their armor is like His, except that they
have no "garments of vengeance" (which is God's prerogative,
18. deeds—Hebrew, "recompenses";
"according as their deeds demand" [Maurer]. This verse predicts the judgments at the
Lord's second coming, which shall precede the final redemption of His
people (
islands—(See on
19. (
like a flood—(
lift up a standard—rather, from a
different Hebrew root, "shall put him to flight," "drive him
away" [Maurer]. Lowth, giving a different sense to the Hebrew
for "enemy" from that in
20. to Zion—
them that turn from—(
21. covenant with them … thee—The
covenant is with Christ, and with them only as united to
Him (
spirit … not depart … for
ever—(
CHAPTER 60
An ode of congratulation to Zion on her restoration
at the Lord's second advent to her true position as the mother church
from which the Gospel is to be diffused to the whole Gentile world; the
first promulgation of the Gospel among the Gentiles, beginning at
Jerusalem [
1. Arise—from the dust in which thou
hast been sitting as a mourning female captive (
shine—or, "be enlightened; for thy
light cometh"; impart to others the spiritual light now given thee
(
glory of the Lord—not merely the
Shekinah, or cloud of glory, such as rested above the ark in the old
dispensation, but the glory of the Lord in person (
is risen—as the sun (
2. darkness … earth—the
rest of the earth: in contrast with "light … upon
thee" (
be seen—conspicuously: so the Hebrew.
3. (
kings—(
thy rising—rather, "thy sun-rising," that is, "to the brightness that riseth upon thee."
4. Lift up … eyes—Jerusalem is addressed as a female with eyes cast down from grief.
all they … they—The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings.
nursed at thy side—rather "carried at
thy side." It is the custom in the East to carry the children astride
on the hip, with the arms around the body (
5. see—(
flow together—rather, "overflow
with joy" [Lowth]; or, from a
different Hebrew root, "be bright with joy" [Gesenius] (
fear—rather, beat with the
agitation of solemn joy at the marvellous sight [Horsley] (
be enlarged—swell with delight. Grief, on the contrary, contracts the heart.
abundance of … sea—the wealth of the lands beyond the sea, as in Solomon's time, the type of the coming reign of the Prince of peace.
converted—rather, "be turned," instead of being turned to purposes of sin and idolatry.
forces—rather, "riches."
6. camels—laden with merchandise; the
camel is "the ship of the desert" (compare
cover thee—so many of them shall there be.
dromedaries—They have one hunch on the
back, whereas the camel has two: distinguished for swiftness
(
Midian—east of the Elanitic branch of
the Red Sea, and stretching northward along Mount Seir. Associated with
the Ishmaelites in traffic (
Ephah—part of Midian, east of the Dead
Sea. It abounded in camels (
Sheba—in Arabia-Felix, famed for
frankincense and gold (
7. Kedar—(
Nebaioth—son of Ishmael, as was Kedar. Father of the Nabatheans in Arabia-Petræa.
minister—by coming up as an acceptable sacrifice.
come up with acceptance—that is,
acceptably. The rams offering themselves voluntarily (
house of my glory—the temple (
8. The prophet, seeing in vision new hosts approaching quickly like a cloud of doves, asks who they are.
9. (see on
Tarshish first—The ships of
Tartessus (see on
their silver—The nations among whom
the Jews have been scattered shall help them with their money in
returning (
unto the name … to the Holy
One—rather, because of the name—because
of the Holy One (compare
10. kings … minister unto
thee—(See on
in my wrath I smote thee—(
11. (
forces—riches.
be brought—as willing captives to the
truth; or, if not willingly, be bought by judgments to submit
to Israel (
12. For—the reason which will lead
Gentile kings and people to submit themselves; fear of the God in
Israel (
13. glory—that is, the trees
which adorned Lebanon; emblem of men eminent in natural gifts, devoting
all that is in them to the God of Israel (
fir … pine … box—rather, "the cypress … ilex … cedar."
place of my sanctuary—Jerusalem (
place of my feet—no longer the
ark (
14. The sons—Their fathers who
"afflicted" Israel having been cut off by divine judgments (
The Zion of the Holy One—The royal
court of the Holy One. Maurer
translates, "Zion, the sanctuary (holy place) of Israel"
(
15. forsaken—(
no man went through thee—Thy land was
so desolate that no traveller, or caravan, passed through thee; true
only of Israel, not true of the Church (
excellency—glory, that is, for ever honored.
16. suck—Thou shalt draw to thyself and
enjoy all that is valuable of the possessions of the Gentiles, &c.
(
know—by the favors bestowed on thee, and through thee on the Gentiles.
17. Poetically, with figurative allusion to the furniture of the temple; all things in that happy age to come shall be changed for the better.
exactors—namely, of tribute.
righteousness—All rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, "peace" and "righteousness" itself in their administration.
18. (
gates—once the scene of "destruction"
when victorious foes burst through them (
19. The sun and moon, the brightest objects by
day and night, shall be eclipsed by the surpassing glory of God
manifesting Himself to thee (
20. There shall be no national and spiritual
obscuration again as formerly (
mourning … ended—(
21. all righteous—(
inherit … land—(
branch of my planting—(
work of my hands—the converted
Israelites (
that I may be glorified—the final end
of all God's gracious dealings (
22. little one—Even one, and that the
smallest in number and rank, shall be multiplied a thousandfold in both
respects (
his time—not our time;
we might wish to hasten it, but it will come in due time, as in
the case of Jesus' first coming (
CHAPTER 61
Messiah announces His twofold commission to bring
gospel mercy at His first coming, and judgments on unbelievers and
comfort to Zion at His second coming (
1. is upon me; because … hath anointed
me—quoted by Jesus as His credentials in preaching (
good tidings—as the word "gospel" means.
the meek—rather, "the poor," as
proclaim liberty—(
opening of the prison—The
Hebrew rather is, "the most complete opening," namely, of
the eyes to them that are bound, that is, deliverance from
prison, for captives are as it were blind in the darkness
of prison (
2. acceptable year—the year of jubilee
on which "liberty was proclaimed to the captives" (
day of vengeance—The "acceptable time
of grace" is a "year"; the time of "vengeance" but "a day" (so
our God—The saints call Him
"our God"; for He cometh to "avenge" them (
all that mourn—The "all" seems to
include the spiritual Israelite mourners, as well as the
literal, who are in
3. To appoint … to give—The double verb, with the one and the same accusative, imparts glowing vehemence to the style.
beauty for ashes—There is a play on
the sound and meaning of the Hebrew words, peer, epher,
literally, "ornamental headdress" or tiara (
oil of joy—Perfumed ointment was
poured on the guests at joyous feasts (
garment of praise—bright-colored
garments, indicative of thankfulness, instead of those that indicate
despondency, as sackcloth (
trees of righteousness—Hebrew,
terebinth trees; symbolical of men strong in righteousness,
instead of being, as heretofore, bowed down as a reed with sin and
calamity (
planting of … Lord—(See on
that he might be glorified—(
4. old wastes—Jerusalem and the cities
of Judah which long lay in ruins (see on
5. stand—shall wait on you as servants
(
6. But ye—as contrasted with the
"strangers." Ye shall have no need to attend to your flocks and
lands: strangers will do that for you; your exclusive
business will be the service of Jehovah as His "priests" (
Ministers—(
eat … riches of …
Gentiles—(
in their glory … boast yourselves—rather, "in their splendor ye shall be substituted in their stead"; ye shall substitute yourselves [Maurer].
7. double—Instead of your past share, ye
shall have not merely as much, but "double" as much reward (
confusion—rather, "humiliation," or "contumely."
rejoice—They shall celebrate with jubilation their portion [Maurer]. Transition from the second to the third person.
in their land—marking the reference to literal Israel, not to the Church at large.
everlasting joy—(
8. judgment—justice, which requires that I should restore My people, and give them double in compensation for their sufferings.
robbery for burnt offering—rather,
from a different Hebrew root, the spoil of iniquity
[Horsley]. So in
direct … work in truth—rather,
"I will give them the reward of their work" (compare
9. known—honorably; shall be
illustrious (
people—rather, "peoples."
seed … blessed—(
10. Zion (
salvation …
righteousness—inseparably connected together. The "robe" is a
loose mantle thrown over the other parts of the dress (
decketh himself with ornaments—rather
"maketh himself a priestly headdress," that is, a magnificent
headdress, such as was worn by the high priest, namely, a miter and a
plate, or crown of gold worn in front of it [Aquila, &c.]; appropriate to the "kingdom of
priests," dedicated to the offering of spiritual sacrifices to God
continually (
jewels—rather, "ornaments" in general [Barnes].
11. (
bud—the tender shoots.
praise—(
CHAPTER 62
1. I—the prophet, as representative of
all the praying people of God who love and intercede for Zion (compare
righteousness thereof—not its own
inherently, but imputed to it, for its restoration to God's favor:
hence "salvation" answers to it in the parallelism. "Judah" is
to be "saved" through "the Lord our (Judah's and the
Church's) righteousness" (
as brightness—properly the bright
shining of the rising sun (
lamp—blazing torch.
2. (
new name—expression of thy new and
improved condition (
3. (
in … hand of … Lord—As a
crown is worn on the head, not "in the hand," hand must
here be figurative for "under the Lord's protection" (compare
4. be termed—be "forsaken," so as that that term could be applicable to thee.
Hephzi-bah—(
Beulah—"Thou art married." See the
same contrast of Zion's past and future state under the same figure
(
land … married—to Jehovah as its Lord and Husband: implying not only ownership, but protection on the part of the Owner [Horsley].
5. thy sons—rather, changing the points,
which are of no authority in Hebrew, "thy builder" or
"restorer," that is, God; for in the parallel clause, and in
over the bride—in the possession of
the bride (
6. I—Isaiah speaking in the person of the Messiah.
watchmen upon … walls—image from
the watches set upon a city's wall to look out for the approach of a
messenger with good tidings (
ye that … mention …
Lord—Hebrew, "ye that are the Lord's remembrancers";
God's servants who by their prayers "put God in remembrance" of His
promises (
7. no rest—Hebrew, "silence";
keep not silence yourselves, nor let Him rest in silence.
Compare as to Messiah Himself, "I will not hold … peace …
not rest" (
a praise—(See on
8. sworn by … right hand—His
mighty instrument of accomplishing His will (compare
sons of …
stranger—Foreigners shall no more rob thee of the
fruit of thy labors (compare
9. eat … and praise—not consume it on their own lusts, and without thanksgiving.
drink it in … courts—They who
have gathered the vintage shall drink it at the feasts held in
the courts surrounding the temple (
10. What Isaiah in the person of Messiah had
engaged in (
standard—for the dispersed Jews to
rally round, with a view to their return (
11. salvation—embodied in the Saviour
(see
his work—rather, recompense
(
12. Sought out—Sought after and
highly prized by Jehovah; answering to "not forsaken" in the
parallel clause; no longer abandoned, but loved; image from a wife
(
CHAPTER 63
Messiah, approaching Jerusalem after having avenged
His people on His and their enemies, is represented under imagery taken
from the destruction of "Edom," the type of the last and most bitter
foes of God and His people (see
1. Who—the question of the prophet in prophetic vision.
dyed—scarlet with blood (
Bozrah—(See on
travelling—rather, stately; literally, "throwing back the head" [Gesenius].
speak in righteousness—answer of
Messiah. I, who have in faithfulness given a promise of deliverance, am
now about to fulfil it. Rather, speak of righteousness (
save—The same Messiah that destroys the unbeliever saves the believer.
2. The prophet asks why His garments are "dyed" and "red."
winefat—rather, the "wine-press,"
wherein the grapes were trodden with the feet; the juice would stain
the garment of him who trod them (
3. Reply of Messiah. For the image, see
will tread … shall be … will stain—rather preterites, "I trod … trampled … was sprinkled … I stained."
blood—literally, "spirited juice" of the grape, pressed out by treading [Gesenius].
4. is—rather, "was." This assigns the
reason why He has thus destroyed the foe (
my redeemed—My people to be redeemed.
day … year—here, as in
5. The same words as in
6. Rather, preterites, "I trod down
… made them drunk." The same image occurs
will bring down … strength to …
earth—rather, "I spilled their life-blood (the
same Hebrew words as in
7. Israel's penitential confession and prayer
for restoration (
loving-kindnesses … praises … mercies … loving-kindnesses—The plurals and the repetitions imply that language is inadequate to express the full extent of God's goodness.
us—the dispersed Jews at the time just preceding their final restoration.
house of Israel—of all ages; God was good not merely to the Jews now dispersed, but to Israel in every age of its history.
8. he—Jehovah "said," that is, thought,
in choosing them as His covenant-people; so "said" (
lie—prove false to Me (compare
so—in virtue of His having
chosen them, He became their Saviour. So the "therefore"
(
9. he was afflicted—English
Version reads the Hebrew as the Keri (Margin),
does, "There was affliction to Him." But the Chetib
(text) reads, "There was no affliction" (the change in
Hebrew being only of one letter); that is, "In all their
affliction there was no (utterly overwhelming) affliction" [Gesenius]; or, for "Hardly had an
affliction befallen them, when the angel of His presence saved
them" [Maurer]; or, as best suits the
parallelism, "In all their straits there was no straitness in His
goodness to them" [Houbigant], (
angel of his presence—literally, "of
His face," that is, who stands before Him continually; Messiah (
bare them—(
10. vexed—grieved (
he fought—rather, "He it was that
fought," namely, the angel of His presence [Horsley], (
11. remembered—Notwithstanding
their perversity, He forgot not His covenant of old;
therefore He did not wholly forsake them (
saying—God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion.
sea—Red Sea.
shepherd—Moses; or if the
Hebrew be read plural, "shepherds," Moses, Aaron, and the
other leaders (so
put … Spirit … within
him—Hebrew, "in the inward parts of him," that is,
Moses; or it refers to the flock, "in the midst of his people" (
12. The right hand of Moses was but the
instrument; the arm of God was the real mover (
dividing the water—(
13. deep—literally, "the tossing and roaring sea."
wilderness—rather, the "open plain" [Horsley], wherein there is no obstacle to cause a horse in its course the danger of stumbling.
14. As a beast … rest—image from a
herd led "down" from the hills to a fertile and well-watered "valley"
(
to make … name—(So
15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits.
habitation of … holiness—(
zeal … strength—evinced formerly for Thy people.
sounding of … bowels—Thine
emotions of compassion (
16. thou … father—of Israel, by
right not merely of creation, but also of electing adoption (
though Abraham … Israel—It had
been the besetting temptation of the Jews to rest on the mere privilege
of their descent from faithful Abraham and Jacob (
everlasting—an argument why He should help them, namely, because of His everlasting immutability.
17. made us to err—that is, "suffer" us
to err and to be hardened in our heart. They do not mean to deny their
own blameworthiness, but confess that through their own fault God gave
them over to a reprobate mind (
Return—(
18. people of … holiness—Israel
dedicated as holy unto God (
possessed—namely, the Holy Land, or
Thy "sanctuary," taken from the following clause, which is parallel to
this (compare
thy—an argument why God should help them; their cause is His cause.
19. thine … never—rather, "We are
Thine from of old; Thou barest not rule over them" [Barnes]. Lowth
translates, "We for long have been as those over whom Thou hast not
ruled, who are not called by Thy name"; "for long" thus stands in
contrast to "but a little while" (
CHAPTER 64
1. rend … heavens—bursting forth
to execute vengeance, suddenly descending on Thy people's foe (
flow down—(
2. Oh, that Thy wrath would consume Thy foes as the fire. Rather, "as the fire burneth the dry brushwood" [Gesenius].
3. When—Supply from
terrible things—(
we looked not for—far exceeding the
expectation of any of our nation; unparalleled before (
camest down—on Mount Sinai.
mountains flowed—Repeated from
4. perceived by the ear—Paul (
O God … what he … prepared—rather, "nor hath eye seen a god beside thee who doeth such things." They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but the Spirit, as Paul by inspiration shows, contemplated further God's revelation in the Gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of the Holy Ghost. These are partly past and present, and partly future; therefore Paul substitutes "prepared" for "doeth," though his context shows he includes all three. For "waiteth" he has "love Him"; godly waiting on Him must flow from love, and not mere fear.
5. meetest—that is, Thou makest peace,
or enterest into covenant with him (see on
rejoiceth and worketh—that is, who
with joyful willingness worketh [Gesenius] (
those—Thou meetest "those," in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes.
remember thee in thy ways—(
sinned—literally, "tripped," carrying on the figure in "ways."
in those is continuance—a plea to
deprecate the continuance of God's wrath; it is not in
Thy wrath that there is continuance (
6. unclean thing—legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints.
righteousness—plural, "uncleanness"
extended to every particular act of theirs, even to their
prayers and praises. True of the best doings of the unregenerate (
filthy rags—literally, a "menstruous
rag" (
fade … leaf—(
7. stirreth—rouseth himself from spiritual drowsiness.
take hold—(
8. father—(
clay … potter—(
9. (
we are … thy people—(
10. holy cities—No city but Jerusalem is
called "the holy city" (
11. house—the temple.
beautiful—includes the idea of
glorious (
burned—(
pleasant things—Hebrew, "objects of desire"; our homes, our city, and all its dear associations.
12. for these things—Wilt Thou,
notwithstanding these calamities of Thy people, still refuse Thy
aid (
CHAPTER 65
In
1. I am sought—Hebrew, "I have
granted access unto Me to them," &c. (so
found—
Behold me—(
nation … not called by my
name—that is, the Gentiles. God retorts in their own words
(
2. spread out … hands—inviting
them earnestly (
all … day—continually, late and
early (
rebellious people—Israel, whose
rebellion was the occasion of God's turning to the Gentiles (
way … not good—that is, the very
reverse of good, very bad (
3. continually—answering to "all the
day" (
to my face—They made no attempt to
hide their sin (
in gardens—(See on
altars of brick—Hebrew,
"bricks." God had commanded His altars to be of unhewn stone
(
4. remain among … graves—namely,
for purposes of necromancy, as if to hold converse with the dead (
monuments—Hebrew, "pass the night in hidden recesses," either the idol's inmost shrines ("consecrated precincts") [Horsley], where they used to sleep, in order to have divine communications in dreams [Jerome]; or better, on account of the parallel "graves," sepulchral caves [Maurer].
eat swine's flesh—To eat it at all was
contrary to God's law (
broth—so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [Gesenius]; such broth, made of swine's flesh, offered in sacrifice, was thought to be especially acceptable to the idol and was used in magic rites. Or, "fragments (pieces) of abominable foods," &c. This fourth clause explains more fully the third, as the second does the first [Maurer].
is in—rather, literally, "is their vessels," that is, constitute their vessels' contents. The Jews, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes and that most prevalent in Isaiah's time, is employed to describe the foul sin of Israel in all ages, culminating in their killing Messiah, and still rejecting Him.
5. (
smoke—alluding to the smoke of their
self-righteous sacrifices; the fire of God's wrath was kindled
at the sight, and exhibited itself in the smoke that breathed
forth from His nostrils; in Hebrew the nose is the seat of
anger; and the nostrils distended in wrath, as it were, breathe forth
smoke [Rosenmuller] (
6. written before me—"it is decreed by
Me," namely, what follows (
into … bosom—(
7. Their sin had been accumulating from age to age until God at last repaid it in full.
mountains—(
their—"Your" had preceded. From speaking to, He speaks of them; this implies growing alienation from them and greater distance.
work—the full recompense of
their work (so
8. new wine—as if some grapes having good wine-producing juice in them, be found in a cluster which the vinedresser was about to throw away as bad, and one saith, &c.
blessing—that is, good wine-producing
juice (compare
so—God will spare the godly "remnant,"
while the ungodly mass of the nation shall be destroyed (
my servants—the godly remnant. But Horsley, "for the sake of my servant, Messiah."
9. seed—"the holy seed" (
my mountains—Jerusalem and the rest of
Judea, peculiarly God's (compare
it—the Holy Land.
elect—(
10. Sharon—(See on
Achor—meaning "trouble"; a valley near
Jericho, so called from the trouble caused to Israel by Achan's sin
(
11. holy mountain—Moriah, on which the temple was.
troop—rather "Gad," the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune"; and the planet Venus answering to Meni, "the Lesser Good Fortune" [Gesenius, Kimchi, &c.]. Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year [Jerome].
drink offering—rather, "mixed drink."
number—rather, "Meni"; as goddess of
fortune she was thought to number the fates of men. Vitringa understands Gad to be the sun; Meni the
moon, or Ashtaroth or Astarte (
12. number—"doom" you. Alluding to the
"number," as Meni (
I called, ye … not answer—"I
called," though "none had called" upon Me (
13. eat—enjoy all blessings from me
(
hungry—(
14. howl—(
15. curse—The name of "Jew" has been for
long a formula of execration (compare
my chosen—the elect Church, gathered
from Jews and Gentiles, called by "another name," Christians
(
thee—unbelieving Israel. Isaiah here speaks of God, whereas in the preceding sentences God Himself spake. This change of persons marks without design how completely the prophet realized God with him and in him, so that he passes, without formally announcing it, from God's words to his own, and vice versa, both alike being from God.
16. That he—rather, "he who," &c.
blesseth, &c.—(Ps 72:17;
God of truth—very God, as opposed to
false gods; Hebrew, Amen: the very name of Messiah (
sweareth, &c.—God alone shall be
appealed to as God (
troubles—that is, sins, provocations
[Lowth]. Rather, calamities
caused by your sins; so far from these visiting you again, the very
remembrance of them is "hid from Mine eyes" by the magnitude of
the blessings I will confer on you (
17. As Caleb inherited the same land which his
feet trod on (
not be remembered—See on
18. rejoice for ever …
Jerusalem—(
19. (
weeping … no more—(
20. The longevity of men in the first age of the world shall be enjoyed again.
thence—from that time forward.
infant of days—that is, an infant who shall only complete a few days; short-lived.
filled … days—None shall die without attaining a full old age.
child … die … hundred years—that is, "he that dieth an hundred years old shall die a mere child" [Lowth].
sinner … hundred … be
accursed—"The sinner that dieth at an hundred years shall be
deemed accursed," that is, his death at so early an age, which in those
days the hundredth year will be regarded, just as if it were mere
childhood, shall be deemed the effect of God's special visitation in
wrath [Rosenmuller]. This passage proves
that the better age to come on earth, though much superior to the
present will not be a perfect state; sin and death shall have place in
it (compare
21. (See on
22. They shall not experience the curse
pronounced (
tree—among the most long-lived
of objects in nature. They shall live as long as the trees they "plant"
(compare
enjoy—Hebrew, "consume," "wear
out"; they shall live to enjoy the last of it (
23. bring forth for trouble—literally,
"for terror," that is, "They shall not bring forth children for a
sudden death" (
seed … blessed—(
offspring with them—(
24. Contrast
25. (See on
and the lion shall eat straw like the
bullock—(See on
and dust—rather, "but dust," &c.
The curse shall remain on the serpent [Horsley], (
the serpent's meat—(See on
They shall not hurt nor destroy in all my holy
mountain—(See on
CHAPTER 66
This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before.
1. heaven … throne … where is …
house … ye build—The same sentiment is expressed, as a
precautionary proviso for the majesty of God in deigning to own any
earthly temple as His, as if He could be circumscribed by space (
where—rather, "what is this house that ye are building, &c.—what place is this for My rest?" [Vitringa].
2. have been—namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [Jerome].
look—have regard.
poor—humble (
trembleth at … word—(
3. God loathes even the sacrifices of the
wicked (
is as if—Lowth not so well omits these words: "He that
killeth an ox (presently after) murders a man" (as in
dog's neck—an abomination according to
the Jewish law (
oblation—unbloody: in antithesis to
"swine's blood" (
burneth—Hebrew, "he who
offereth as a memorial oblation" (
they have chosen—opposed to the two
first clauses of
4. delusions—(
their fears—the things they feared, to
avert which their idolatrous "abominations" (
I called … none …
answer—(See on
did … chose—not only did
the evil deed, but did it deliberately as a matter of choice
(
before mine eyes—(See on
5. tremble at … word—the same
persons as in
cast you out for my name's
sake—excommunicate, as if too polluted to worship with them
(
Let the Lord be glorified—the mocking
challenge of the persecutors, as if their violence towards you was from
zeal for God. "Let the Lord show Himself glorious," namely, by
manifesting Himself in your behalf; as the parallelism to, "He
shall appear to your joy," requires (as in
appear to your joy—giving you "joy"
instead of your "rebuke" (
6. God, from Jerusalem and His "temple," shall
take vengeance on the enemy (
voice of noise—that is, the
Lord's loud-sounding voice (
7. she—Zion.
Before … travailed … brought
forth—The accession of numbers, and of prosperity to her,
shall be sudden beyond all expectation and unattended with
painful effort (
8. earth—rather, to suit the
parallelism, "is a country (put for the people in it)
brought forth in one day?" [Lowth]. In English Version it means, The
earth brings forth its productions gradually, not in one day (
at once—In this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once.
for—rather, "is a nation born at once, that Zion has, so soon as she travailed, brought forth?" [Maurer].
9. cause to bring forth, and
shut—rather, "Shall I who beget, restrain the birth?"
[Lowth], (
shut—(compare
10. love … mourn for her—(
11. suck—(
abundance—Hebrew, "the ray-like flow of her opulence," that is, with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams [Gesenius].
12. extend—I will turn peace
(prosperity) upon her, like a river turned in its course [Gesenius]. Or, "I will spread peace
over her as an overflowing river" [Barnes], (
flowing stream—as the Nile by its overflow fertilizes the whole of Egypt.
borne upon … sides—(See on
her … her—If "ye" refers to the
Jews, translate, "ye shall be borne upon their sides … their
knees," namely, those of the Gentiles, as in
13. mother—(
comforteth—(
14. bones—which once were "dried up" by
the "fire" of God's wrath (
flourish … herb—(
known toward—manifested in behalf of.
15. (
chariots … whirlwind—(
render—as the Hebrew elsewhere
(
fury—"burning heat" [Lowth], to which the parallel, "flames of fire," answers.
16. Rather, "With fire will Jehovah judge, and
with His sword (He will judge) all flesh." The parallelism and
collocation of the Hebrew words favor this (
all flesh—that is, all who are
the objects of His wrath. The godly shall be hidden by the Lord
in a place of safety away from the scene of judgment (
17. in … gardens—Hebrew and the Septuagint rather require, "for (entering into) gardens," namely, to sacrifice there [Maurer].
behind one tree—rather, "following
one," that is, some idol or other, which, from contempt, he does not
name [Maurer]. Vitringa, &c., think the Hebrew for
"one," Ahhadh, to be the name of the god; called Adad
(meaning One) in Syria (compare
in … midst—namely, of the garden
(see on
mouse—legally unclean (
18. know—not in the Hebrew. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt: "For I … their works and thoughts," &c.; namely, will punish [Maurer].
it shall come—the time is come that I will, &c. [Maurer].
gather … nations—against
Jerusalem, where the ungodly Jews shall perish; and then the
Lord at last shall fight for Jerusalem against those nations: and the
survivors (
tongues—which have been many
owing to sin, being confounded at Babel, but which shall again be
one in Christ (
19. sign—a banner on a high
place, to indicate the place of meeting for the dispersed Jewish
exiles, preparatory to their return to their land (
those that escape of them—the Gentile
survivors spared by God (see on
Tarshish—Tartessus in Spain, in the west.
Pul—east and north of Africa: probably the same as Philœ, an island in the Nile, called by the Egyptians Pilak, that is, the border country, being between Egypt and Ethiopia [Bochart].
Lud—the Libyans of Africa (
Tubal—Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, the Iberians [Josephus]. Italy [Jerome].
Javan—the Greeks; called Ionians,
including all the descendants of Javan, both in Greece and in Asia
Minor (
my glory … Gentiles—(
20. they—the Gentiles (
bring … your brethren—the Jews,
back to the Holy Land (
horses—not much used by the Jews. The Gentiles are here represented as using their modes of conveyance to "bring" the Jews to Jerusalem.
chariots—as these are not found in Oriental caravans, translate, "vehicles," namely, borne, not drawn on wheels.
litters—covered sedans for the rich.
upon swift beasts—dromedaries: from Hebrew root, "to dance," from their bounding motion, often accelerated by music [Bochart]. Panniers were thrown across the dromedaries' back for poorer women [Horsley].
21. of them—the Gentiles.
priests … Levites—for spiritual
worship: enjoying the direct access to God which was formerly enjoyed
by the ministers of the temple alone (
22. (
23. Literally, "As often as the new moon
(shall be) in its own new moon," that is, every month (
sabbath—which is therefore perpetually obligatory on earth.
all flesh—(
before me—at Jerusalem (
24. go forth, and look—as the Israelites
looked at the carcasses of the Egyptians destroyed at the Red Sea
(
carcasses, &c.—(Isa 66:16), those slain by the Lord in the last
great battle near Jerusalem (
worm … not die—(
THE BOOK OF THE PROPHET
JEREMIAH
Commentary by A. R. Faussett
INTRODUCTION
Jeremiah, son of
Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin
(
Havernick observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects—the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness—Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object—to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of Jerome's charge that the style is "rustic". Lowth denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms—and these often three times—are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is
hard to ascertain. The order of kings was—Josiah (under whom he
prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven
years), Jeconiah (three months), Zedekiah (eleven years). But his
prophecies under Josiah (the first through twentieth chapters) are
immediately followed by a portion under Zedekiah (the twenty-first
chapter). Again,
CHAPTER 1
1. Anathoth—a town in Benjamin, twenty
stadia, that is, two or three miles north of Jerusalem; now Anata
(compare
2, 3. Jehoiakim … Josiah … Zedekiah—Jehoahaz and Jehoiachin are omitted for they reigned only three months each. The first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's life, my Introduction.
thirteenth … of his reign—(
fifth month—(
4-10. Jeremiah's call to the prophetical office.
unto me—other manuscripts read "to him"; but English Version probably represents the true Hebrew text; this inscription was doubtless made by Jeremiah himself.
5. knew—approved of thee as My chosen
instrument (
sanctified—rather, "separated." The
primary meaning is, "to set apart" from a common to a special use;
hence arose the secondary sense, "to sanctify," ceremonially and
morally. It is not here meant that Jehovah cleansed Jeremiah from
original sin or regenerated him by His Spirit; but separated him to his
peculiar prophetical office, including in its range, not merely
the Hebrews, but also the nations hostile to them (
6. From the long duration of his office (
child—the same word is translated,
"young man" (
7. to all that—to all "to whom" [Rosenmuller]. Rather, "to all against
whom"; in a hostile sense (compare
8. (
I am with thee—(
9. touched my mouth—a symbolical act in
supernatural vision, implying that God would give him utterance,
notwithstanding his inability to speak (
10. set thee over—literally, "appointed
thee to the oversight." He was to have his eye upon the nations, and to
predict their destruction, or restoration, according as their
conduct was bad or good. Prophets are said to do that which they
foretell shall be done; for their word is God's word; and His
word is His instrument whereby He doeth all things (
root out—(
pull down—change of metaphor to
architecture (
build … plant—restore upon their repenting. His predictions were to be chiefly, and in the first instance, denunciatory; therefore the destruction of the nations is put first, and with a greater variety of terms than their restoration.
11. rod—shoot, or branch.
almond tree—literally, "the wakeful
tree," because it awakes from the sleep of winter earlier than the
other trees, flowering in January, and bearing fruit in March; symbol
of God's early execution of His purpose;
12. hasten—rather, "I will be
wakeful as to My word," &c.; alluding to
13. Another vision, signifying what is the "word" about to be "performed," and by what instrumentality.
seething—literally, "blown under"; so boiling by reason of the flame under it kept brisk by blowing. An Oriental symbol of a raging war.
toward—rather, "from the
north." Literally, "from the face of the region situated towards the
north" (compare
14. break forth—"shall disclose itself."
Out of the north—(
15. families—the tribes or clans
composing the various kingdoms of Babylon; the specification of these
aggravates the picture of calamity (
throne at … gates—the usual
place of administering justice. The conquering princes will set
up their tribunal there (
16. utter—pronounce. The judicial
sentences, pronounced against the Jews by the invading princes,
would be virtually the "judgments of God" (
works—idols.
17. gird … loins—resolutely
prepare for thy appointed task. Metaphor from the flowing robes worn in
the East, which have to be girt up with a girdle, so as not to
incommode one, when undertaking any active work (
dismayed … confound—the same
Hebrew word; literally, "to break." Be not dismayed at
their faces (before them), lest I make thee dismayed before
their faces (before them), that is, "lest I should permit thee to be
overcome by them" (compare
18. defenced city, &c.—that is, I
will give thee strength which no power of thine enemies shall overcome
(
walls—plural, to express the abundant strength to be given him. De Rossi's'S manuscripts read singular, "wall."
people of the land—the general masses, as distinguished from the princes and priests.
CHAPTER 2
Probably in the thirteenth year of the reign of
Josiah (
2. cry—proclaim.
Jerusalem—the headquarters and center of their idolatry; therefore addressed first.
thee—rather, "I remember in regard to thee" [Henderson]; "for thee" [Maurer].
kindness of thy youth—not so much
Israel's kindness towards God, as the kindness which Israel
experienced from God in their early history (compare
espousals—the intervals between
Israel's betrothal to God at the exodus from Egypt, and the formal
execution of the marriage contract at Sinai. Ewald takes the "kindness" and "love" to be Israel's
towards God at first (
thou wentest after me in …
wilderness—the next act of God's love, His leading them in
the desert without needing any strange god, such as they since
worshipped, to help Him (
3. holiness unto the Lord—that is, was
consecrated to the service of Jehovah (
first-fruits of his increase—that is,
of Jehovah's produce. As the first-fruits of the whole
produce of the land were devoted to God (
devour—carrying on the image of first-fruits which were eaten before the Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: for example, Amalek, the Amorites, &c., were extirpated for their guilt towards Israel.
shall come—rather, "came."
4. Jacob … Israel—the whole nation.
families—(See on
5. iniquity—wrong done to them
(
walked after vanity—contrasted with
"walkest after me in the wilderness" (
vanity … vain—An idol is not
only vain (impotent and empty), but vanity itself. Its
worshippers acquire its character, becoming vain as it is (
6. Neither said they, Where, &c.—The
very words which God uses (
deserts … pits—The desert
between Mount Sinai and Palestine abounds in chasms and pits, in which
beasts of burden often sink down to the knees. "Shadow of death" refers
to the darkness of the caverns amidst the rocky precipices
(
7. plentiful—literally, "a land of
Carmel," or "well-cultivated land": a garden land, in contrast to the
"land of deserts" (
defiled—by idolatries (
you … ye—change to the second
person from the third, "they" (
8. The three leading classes, whose very
office under the theocracy was to lead the people to God, disowned Him
in the same language as the nation at large, "Where is the Lord?" (See
priests—whose office it was to expound
the law (
handle—are occupied with the law as the subject of their profession.
pastors—civil, not religious: princes
(
prophets—who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phœnician false god.
by Baal—in his name and by his
authority (compare
walked after things … not
profit—answering to, "walked after vanity," that is,
idols (
9. yet plead—namely, by inflicting still further judgments on you.
children's children—Three manuscripts
and Jerome omit "children's"; they seem
to have thought it unsuitable to read "children's children," when
"children" had not preceded. But it is designedly so written, to
intimate that the final judgment on the nation would be suspended
for many generations [Horsley].
(Compare
10. pass over the isles—rather, "cross over to the isles."
Chittim … Kedar—that is, the heathen nations, west and east. Go where you will, you cannot find an instance of any heathen nation forsaking their own for other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking Me for other gods, forsake their "glory" for unprofitable idols.
Chittim—Cyprus, colonized by
Phœnicians, who built in it the city of Citium, the modern
Chitti. Then the term came to be applied to all maritime coasts
of the Mediterranean, especially Greece (
Kedar—descended from Ishmael; the Bedouins and Arabs, east of Palestine.
11. glory—Jehovah, the glory of Israel
(
not profit—(
12. Impassioned personification (
horribly afraid—rather, be horrified."
be … very desolate—rather, "be exceedingly aghast" at the monstrous spectacle. Literally, "to be dried up," or "devastated," (places devastated have such an unsightly look) [Maurer].
13. two evils—not merely one
evil, like the idolaters who know no better; besides simple
idolatry, My people add the sin of forsaking the true God whom
they have known; the heathen, though having the sin of idolatry, are
free from the further sin of changing the true God for idols (
forsaken me—The Hebrew
collocation brings out the only living God into more prominent contrast
with idol nonentities. "Me they have forsaken, the Fountain,"
&c. (
broken cisterns—tanks for rain water,
common in the East, where wells are scarce. The tanks not only cannot
give forth an ever-flowing fresh supply as fountains can, but cannot
even retain the water poured into them; the stonework within being
broken, the earth drinks up the collected water. So, in general, all
earthly, compared with heavenly, means of satisfying man's highest
wants (
14. is he a homeborn slave—No. "Israel
is Jehovah's son, even His first-born" (
15. lions—the Babylonian princes (
16. Noph …
Tahapanes—Memphis, capital of Lower Egypt, on the west
bank of the Nile, near the pyramids of Gizeh, opposite the site of
modern Cairo. Daphne, on the Tanitic branch of the Nile, near
Pelusium, on the frontier of Egypt towards Palestine.
have broken—rather, shall feed
down the crown, &c., that is, affect with the greatest
ignominy, such as baldness was regarded in the East (
17. Literally, "Has not thy forsaking the Lord
… procured this (calamity) to thee?" So the Septuagint:
the Masoretic accents make "this" the subject of the verb,
leaving the object to be understood. "Has not this procured
(it, that is, the impending calamity) unto thee, that hast
forsaken?" &c. (
led—(
the way—The article expresses the right way, the way of the Lord: namely, the moral training which they enjoyed in the Mosaic covenant.
18. now—used in a reasoning sense, not of time.
the way of Egypt—What hast thou to do with the way, that is, with going down to Egypt; or what … with going to Assyria?
drink … waters—that is, to seek
reinvigorating aid from them; so
Sihor—that is, the black river,
in Greek, Melas ("black"), the Nile: so called from the black
deposit or soil it leaves after the inundation (
the river—Euphrates, called by
pre-eminence, the river; figurative for the Assyrian power. In
625 B.C., the seventeenth year of
Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria
fell before Babylon, therefore Assyria is here put for
Babylon its successor: so in
19. correct … reprove—rather, in the severer sense, "chastise … punish" [Maurer].
backslidings—"apostasies";
plural, to express the number and variety of their defections.
The very confederacies they entered into were the occasion of their
overthrow (
know … see—imperative for futures: Thou shalt know and see to thy cost.
my fear—rather, "the fear of Me."
20. I—the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: "Thou hast broken," &c. So the Septuagint, and the sense requires it.
thy yoke … bands—the yoke and
bands which I laid on thee, My laws (
transgress—so the Keri, and
many manuscripts read. But the Septuagint and most authorities
read, "I will not serve," that is, obey. The sense of English
Version is, "I broke thy yoke (in Egypt)," &c., "and (at that
time) thou saidst, I will not transgress; whereas thou hast (since
then) wandered (from Me)" (
hill … green tree—the scene of
idolatries (
wanderest—rather, "thou hast bowed
down thyself" (for the act of adultery: figurative of shameless
idolatry,
21. The same image as in
unto me—with respect to Me.
22. nitre—not what is now so called,
namely, saltpeter; but the natron of Egypt, a mineral alkali, an
incrustation at the bottom of the lakes, after the summer heat has
evaporated the water: used for washing (compare
soap—potash, the carbonate of which is obtained impure from burning different plants, especially the kali of Egypt and Arabia. Mixed with oil it was used for washing.
marked—deeply ingrained, indelibly marked; the Hebrew, catham, being equivalent to cathab. Others translate, "is treasured up," from the Arabic. Maurer from a Syriac root, "is polluted."
23. (
Baalim—plural, to express manifold excellency: compare Elohim.
see—consider.
the valley—namely, of Hinnom, or
Tophet, south and east of Jerusalem: rendered infamous by the human
sacrifices to Moloch in it (compare
thou art—omit. The substantive
that follows in this verse (and also that in
dromedary—rather, a "young she-camel."
traversing—literally, "enfolding";
making its ways complicated by wandering hither and thither,
lusting after the male. Compare as to the Jews' spiritual lust,
24. (
at her pleasure—rather, "in her ardor," namely, in pursuit of a male, sniffing the wind to ascertain where one is to be found [Maurer].
occasion—either from a Hebrew root, "to meet"; "her meeting (with the male for sexual intercourse), who can avert it?" Or better from an Arabic root: "her heat (sexual impulse), who can allay it?" [Maurer].
all they—whichever of the males desire her company [Horsley].
will not weary themselves—have no need to weary themselves in searching for her.
her month—in the season of the year when her sexual impulse is strongest, she puts herself in the way of the males, so that they have no difficulty in finding her.
25. Withhold, &c.—that is, abstain from incontinence; figuratively for idolatry [Houbigant].
unshod, &c.—do not run so violently in pursuing lovers, as to wear out thy shoes: do not "thirst" so incontinently after sexual intercourse. Hitzig thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them.
no hope—(
strangers—that is, laying aside the
metaphor, "strange gods" (
26. is ashamed—is put to shame.
thief—(
Israel—that is, Judah (
27. Thou art my father—(Contrast
in … trouble they will
say—namely, to God (
28. But—God sends them to the gods for
whom they forsook Him, to see if they can help them (
according to the number of thy
cities—Besides national deities, each city had its tutelary
god (
29. plead with me—that is, contend with
Me for afflicting you (
30. (
your children—that is, your people, you.
your … sword … devoured …
prophets—(
31. The Hebrew collocation is, "O, the generation, ye," that is, "O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was it.
wilderness—in which all the necessaries of life are wanting. On the contrary, Jehovah was a never-failing source of supply for all Israel's wants in the wilderness, and afterwards in Canaan.
darkness—literally, "darkness of
Jehovah," the strongest Hebrew term for "darkness; the densest
darkness"; compare "land of the shadow of death" (
We are lords—that is, We are our own
masters. We will worship what gods we like (
32. Oriental women greatly pride themselves on
their ornaments (compare
attire—girdles for the breast.
forgotten me—(
33. Why trimmest—Maurer translates, "How skilfully thou dost
prepare thy way," &c. But see
way—course of life.
therefore—accordingly. Or else, "nay, thou hast even," &c.
also … wicked ones—even the wicked harlots, that is, (laying aside the metaphor) even the Gentiles who are wicked, thou teachest to be still more so [Grotius].
34. Also—not only art thou polluted with
idolatry, but also with the guilt of shedding innocent blood
[Maurer]. Rosenmuller not so well translates, "even in thy
skirts," &c.; that is, there is no part of thee (not even thy
skirts) that is not stained with innocent blood (
souls—that is, persons.
search—I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple.
35. (
36. gaddest—runnest to and fro, now
seeking help from Assyria (
37. him—Egypt.
hands upon … head—expressive of
mourning (
in them—in those stays in which thou trustest.
CHAPTER 3
Contrary to all precedent in the case of adultery,
Jehovah offers a return to Judah, the spiritual adulteress (
1. They say—rather, as Hebrew,
"saying," in agreement with "the Lord";
shall he return unto her—will he take
her back? It was unlawful to do so (
shall not—Should not the land be polluted if this were done?
yet return—(
2. high places—the scene of idolatries which were spiritual adulteries.
In … ways … sat for
them—watching for lovers like a prostitute (
3. no latter rain—essential to the crops
in Palestine; withheld in judgment (
whore's forehead—(
4. from this time—not referring, as Michaelis thinks, to the reformation begun the year before, that is, the twelfth of Josiah; it means—now at once, now at last.
me—contrasted with the "stock" whom
they had heretofore called on as "father" (
thou art—rather, "thou wast."
guide of … youth—that is,
husband (
5. he—"thou," the second person, had
preceded. The change to the third person implies a putting away of God
to a greater distance from them; instead of repenting and
forsaking their idols, they merely deprecate the continuance of their
punishment.
spoken and—rather (God's reply to them), "Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c.
as thou couldest—with all thy might; with incorrigible persistency [Calvin].
6.
backsliding—literally, "apostasy"; not
merely apostate, but apostasy itself, the essence of it
(
7. I said—(
sister—(
8. I saw that, though (whereas) it was for
this very reason (namely), because backsliding (apostate) Israel had
committed adultery I had put her away (
bill of divorce—literally, "a writing
of cuttings off." The plural implies the completeness of
the severance. The use of this metaphor here, as in the former
discourse (
also—herself also, like Israel.
9. it—Some take this verse of
Judah, to whom the end of
lightness—"infamy." [Ewald]. Maurer not so well takes it from the Hebrew root, "voice," "fame."
10. yet—notwithstanding the lesson given in Israel's case of the fatal results of apostasy.
not … whole heart—The
reformation in the eighteenth year of Josiah was not thorough on the
part of the people, for at his death they relapsed into idolatry (
11. justified herself—has been made to
appear almost just (that is, comparatively innocent) by the surpassing
guilt of Judah, who adds hypocrisy and treachery to her sin; and who
had the example of Israel to warn her, but in vain (compare
more than—in comparison with.
12. Go—not actually; but turn and
proclaim towards the north (Media and Assyria, where the ten tribes
were located by Tiglath-pileser and Shalmaneser,
Return … backsliding—Hebrew,
Shubah, Meshubah, a play on sounds. In order to excite Judah to
godly jealousy (
cause … anger to fall—literally,
"I will not let fall My countenance" (compare
keep—"anger" is to be supplied (see on
13. Only acknowledge—(
scattered thy ways, &c.—(Jer 2:25). Not merely the calves at
Beth-el, but the idols in every direction, were the objects of their
worship (
14. I am married—literally, "I am Lord,"
that is, husband to you (so
take you one of a city—Though but
one or two Israelites were in a (foreign) city, they shall not
be forgotten; all shall be restored (
family—a clan or tribe.
15. pastors—not religious, but civil
rulers, as Zerubbabel, Nehemiah (
16. they shall say no more—The Jews
shall no longer glory in the possession of the ark; it shall not be
missed, so great shall be the blessings of the new dispensation. The
throne of the Lord, present Himself, shall eclipse and put out
of mind the ark of the covenant and the mercy seat between the
cherubim, God's former throne. The ark, containing the two tables of
the law, disappeared at the Babylonian captivity, and was not restored
to the second temple, implying that the symbolical "glory" was to be
superseded by a "greater glory" (
neither … visit it—rather,
"neither shall it be missed" (so in
done—rather, "neither shall it (the ark) be made (that is, be restored) any more" [Maurer].
17. Jerusalem—the whole city, not
merely the temple. As it has been the center of the Hebrew
theocracy, so it shall be the point of attraction to the whole earth
(
throne of … Lord—The Shekinah,
the symbol of God's peculiar nearness to Israel (
imagination—rather, as Margin, "the obstinacy" or stubbornness.
18. Judah … Israel …
together—Two distinct apostasies, that of Israel and that of
Judah, were foretold (
north—(
land … given …
inheritance—(
19. The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done?
put … among … children—the Greek for adoption means, literally, "putting among the sons."
the children—that is, My children.
"How shall I receive thee back into My family, after thou hast so long
forsaken Me for idols?" The answer is, they would acknowledge Him as
"Father," and no longer turn away from Him. God assumes the language of
one wondering how so desperate apostates could be restored to His
family and its privileges (compare
pleasant land—(
heritage of … hosts—a heritage
the most goodly of all nations [Maurer];
or a "heritage possessed by powerful hosts" (
20. Surely—rather, "But."
husband—literally, "friend."
21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard.
high places—The scene of their
idolatries is the scene of their confessions. Compare
22. Jehovah's renewed invitation (
heal—forgive (
unto thee—rather, "in obedience to thee"; literally, "for thee" [Rosenmuller].
23. multitude of mountains—that is, the
multitude of gods worshipped on them (compare
24. shame—that is, the idols,
whose worship only covers us with shame (
25. (
CHAPTER 4
1. return … return—play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."
not remove—no longer be an unsettled
wanderer in a strange land. So Cain (
2. And thou—rather, "And if
(carried on from
and the nations—Rather, this is
apodosis to the "if"; then shall the nations bless themselves in
(by) Him" (
3. Transition to Judah. Supply mentally. All which (the foregoing declaration as to Israel) applies to Judah.
and Jerusalem—that is, and especially the men of Jerusalem, as being the most prominent in Judea.
Break … fallow ground—that is,
Repent of your idolatry, and so be prepared to serve the Lord in truth
(
4. Remove your natural corruption of heart
(
5. cry, gather together—rather, "cry
fully" that is, loudly. The Jews are warned to take measures against
the impending Chaldean invasion (compare
6. Zion—The standard toward Zion intimated that the people of the surrounding country were to fly to it, as being the strongest of their fortresses.
7. lion—Nebuchadnezzar and the Chaldeans
(
his thicket—lair; Babylon.
destroyer of the Gentiles—rather, "the
nations" (
8. Nothing is left to the Jews but to bewail their desperate condition.
anger … not turned back—(
9. heart—The wisdom of the most leading men will be utterly at a loss to devise means of relief.
10. thou hast … deceived—God,
having even the false prophets in His hands, is here said to do that
which for inscrutable purposes He permits them to do (
soul—rather, "reacheth to the life."
11. dry wind—the simoom, terrific
and destructive, blowing from the southeast across the sandy deserts
east of Palestine. Image of the invading Babylonian army (
of … high places—that is, that sweeps over the high places.
daughter—that is, the children of my people.
not to fan—a very different wind from those ordinary winds employed for fanning the grain in the open air.
12. full … from those
places—rather, "a wind fuller (that is, more
impetuous) than those winds" (which fan the corn) (
unto me—"for Me," as My instrument for executing My purpose.
sentence—judgments against them
(
13. clouds—continuing the metaphor in
eagles—(
Woe unto us—The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations.
14. Only one means of deliverance is left to the Jews—a thorough repentance.
vain thoughts—namely, projects for deliverance, such as enlisting the Egyptians on their side. Gesenius translates, "How long wilt thou harbor vain thoughts?"
15. For … from Dan—The connection
is: There is danger in delay; for the voice of a messenger
announces the approach of the Chaldean enemy from Dan, the northern
frontier of Palestine (
Mount Ephraim—which borders closely on
Judah; so that the foe is coming nearer and nearer. Dan and Beth-el in
Ephraim were the two places where Jeroboam set up the idolatrous
calves (
16. The neighboring foreign "nations" are
summoned to witness Jehovah's judgments on His rebel people (
watchers—that is, besiegers (compare
their voice—the war shout.
17. keepers of a field—metaphor from those who watch a field, to frighten away the wild beasts.
18. (
this is thy wickedness—that is, the fruit of thy wickedness.
19. The prophet suddenly assumes the language
of the Jewish state personified, lamenting its affliction (
at my very heart—Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself.
maketh … noise—moaneth [Henderson].
alarm—the battle shout.
20. Destruction … cried—Breach
upon breach is announced (
21. Judah in perplexity asks, How long is this state of things to continue?
22. Jehovah's reply; they cannot be otherwise than miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment.
wise … evil … to do good … no
knowledge—reversing the rule (
23. Graphic picture of the utter desolation
about to visit Palestine. "I beheld, and lo!" four times solemnly
repeated, heightens the awful effect of the scene (compare
without form and void—reduced to the
primeval chaos (
24. mountains—(
moved lightly—shook vehemently.
25. no man … birds—No vestige of
the human, or of the feathered creation, is to be seen (
26. fruitful place—Hebrew, Carmel.
a wilderness—Hebrew, "the wilderness," in contrast to "the fruitful place"; the great desert, where Carmel was, there is now the desert of Arabia [Maurer].
cities—in contrast to the fruitful place or field.
27. full end—utter destruction: I will
leave some hope of restoration (
28. For this—on account of the
desolations just described (
not repent—(
29. whole city—Jerusalem: to it the inhabitants of the country had fled for refuge; but when it, too, is likely to fall, they flee out of it to hide in the "thickets." Henderson translates, "every city."
noise—The mere noise of the hostile horsemen shall put you to flight.
30. when thou art spoiled—rather, "thou, O destroyed one" [Maurer].
rentest … face with
painting—Oriental women paint their eyes with stibium, or
antimony, to make them look full and sparkling, the black margin
causing the white of the eyes to appear the brighter by contrast (
face—rather, thy eyes (
31. anguish—namely, occasioned by the attack of the enemy.
daughter of Zion—There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described [Henderson].
bewaileth herself—rather, "draweth her breath short" [Horsley]; "panteth."
spreadeth … hands—(
CHAPTER 5
1. a man—As the pious Josiah, Baruch,
and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean
the mass of the people, the king, his counsellors, the false prophets,
and the priests, as distinguished from the faithful few, whom God had
openly separated from the reprobate people; among the latter not even
one just person was to be found (
see … know—look … ascertain.
judgment—justice, righteousness.
pardon it—rather, her.
2. (
swear falsely—not a judicial oath; but
their profession of the worship of Jehovah is insincere (
3. eyes upon the truth—(
stricken … not grieved—(
refused … correction—(
4. poor—rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks: but there he finds unbridled profligacy.
5. they have known—rather, "they must know." The prophet supposes it as probable, considering their position.
but these—I found the very reverse to be the case.
burst … bonds—set God's law at
defiance (
6. lion … wolf … leopard—the strongest, the most ravenous, and the swiftest, respectively, of beasts: illustrating the formidable character of the Babylonians.
of the evenings—Others not so well
translate, of the deserts. The plural means that it goes
forth every evening to seek its prey (
leopard … watch …
cities—(
7. It would not be consistent with God's holiness to let such wickedness pass unpunished.
sworn by—(
no gods—(
fed … to the full—so the
Keri (Hebrew Margin) reads. God's bountifulness is
contrasted with their apostasy (
adultery … harlots' houses—spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-worship: for example, in the worship of the Babylonian Mylitta.
8. in the morning—(
9. (
10. Abrupt apostrophe to the Babylonians, to
take Jerusalem, but not to destroy the nation utterly (see on
battlements—rather, tendrils
[Maurer]: the state being compared to a
vine (
11. (
12. belied—denied.
It is not he—rather, "(Jehovah) is not
He," that is, the true and only God
(
13. Continuation of the unbelieving language of the Jews.
the prophets—who prophesy punishment coming on us.
the word—the Holy Spirit, who speaks
through true prophets, is not in them [Maurer]. Or else, "There is no word (divine
communication) in them" (
thus, &c.—Their ill-omened prophecies shall fall on themselves.
14. ye … thy … this
people—He turns away from addressing the people to the
prophet; implying that He puts them to a distance from Him, and only
communicates with them through His prophet (
fire … wood—Thy denunciations of
judgments shall be fulfilled and shall consume them as fire does wood.
In
15. (
Israel—that is, Judah.
mighty—from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force.
ancient—The Chaldeans came originally
from the Carduchian and Armenian mountains north of Mesopotamia, whence
they immigrated into Babylonia; like all mountaineers, they were brave
and hardy (see on
language … knowest not—
16. open sepulchre—(Compare
17. (
18. Not even in those days of judgments, will God utterly exterminate His people.
I will not make a full end with
you—(
19. Retribution in kind. As ye have forsaken
Me (
21. eyes … ears, and—Translate,
"and yet" (compare
22. sand—Though made up of particles
easily shifting about, I render it sufficient to curb the violence of
the sea. Such is your monstrous perversity, that the raging, senseless
sea sooner obeys Me, than ye do who profess to be intelligent [Calvin], (
23. (
24. rain … former …
latter—The "former" falls from the middle of October to the
beginning of December. The "latter," or spring rain in Palestine, falls
before harvest in March and April, and is essential for ripening the
crops (
weeks of … harvest—the seven
weeks between passover and pentecost, beginning on the sixteenth of
Nisan (
25. National guilt had caused the suspension
of these national mercies mentioned in
26. (
as he that setteth snares—rather, "as fowlers crouch" [Maurer].
trap—literally, "destruction": the instrument of destruction.
catch men—not as Peter, to save (
27. full of deceit—full of treasures got by deceit.
rich—(
28. shine—the effect of fatness on the
skin (
overpass … the wicked—exceed
even the Gentiles in wickedness (
judge not … fatherless—(
yet … prosper—(
29. (
30. (
31. bear rule by their means—literally,
"according to their hands," that is, under their guidance (
love to have it so—(
end thereof—the fatal issue of this sinful course when divine judgments shall come.
CHAPTER 6
1. Benjamin—Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though it was inhabited partly by Benjamites, partly by men of Judah, he addresses the former as being his own countrymen.
blow … trumpet … Tekoa—Tikehu, Tekoa form a play on sounds. The birthplace of Amos.
Beth-haccerem—meaning in Hebrew, "vineyard-house." It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching.
2. likened—rather, "I lay waste."
Literally, "O comely and delicate one, I lay waste the daughter of
Zion," that is, "thee." So
3. shepherds—hostile leaders with their
armies (
feed—They shall consume each one all
that is near him; literally, "his hand," that is, the
place which he occupies (
4, 5. The invading soldiers encourage one another to the attack on Jerusalem.
Prepare—literally, "Sanctify" war,
that is, Proclaim it formally with solemn rites; the invasion was
solemnly ordered by God (compare
at noon—the hottest part of the day
when attacks were rarely made (
Woe unto us—The words of the invaders,
mourning the approach of night which would suspend their hostile
operations; still, even in spite of the darkness, at night they
renew the attack (
6. cast—Hebrew, "pour out"; referring to the emptying of the baskets of earth to make the mound, formed of "trees" and earthwork, to overtop the city walls. The "trees" were also used to make warlike engines.
this—pointing the invaders to Jerusalem.
visited—that is, punished.
wholly oppression—or join "wholly" with "visited," that is, she is altogether (in her whole extent) to be punished [Maurer].
7. fountain—rather, a well dug, from which water springs; distinct from a natural spring or fountain.
casteth out—causeth to flow;
literally, "causeth to dig," the cause being put for the effect (
me—Jehovah.
8. Tender appeal in the midst of threats.
depart—Hebrew, "be torn away";
Jehovah's affection making Him unwilling to depart; His attachment to
Jerusalem was such that an effort was needed to tear Himself from it
(
9. The Jews are the grapes, their enemies the unsparing gleaners.
turn back … hand—again and again
bring freshly gathered handfuls to the baskets; referring to the
repeated carrying away of captives to Babylon (
10. ear is uncircumcised—closed against
the precepts of God by the foreskin of carnality (
word … reproach—(
11. fury of … Lord—His denunciations against Judah communicated to the prophet.
weary with holding in—(
I will pour—or else imperative: the
command of God (see
aged … full of days—The former
means one becoming old; the latter a decrepit old man
[Maurer] (
12. The very punishments threatened by Moses
in the event of disobedience to God (
turned—transferred.
13. (
14. hurt—the spiritual wound.
slightly—as if it were but a slight wound; or, in a slight manner, pronouncing all sound where there is no soundness.
saying—namely, the prophets and
priests (
peace—including soundness. All is
sound in the nation's moral state, so all will be peace
as to its political state (
15. Rosenmuller
translates, "They ought to have been ashamed, because …
but," &c.; the Hebrew verb often expressing, not the action,
but the duty to perform it (
them that fall—They shall fall with the rest of their people who are doomed to fall, that is, I will now cease from words; I will execute vengeance [Calvin].
16. Image from travellers who have lost their road, stopping and inquiring which is the right way on which they once had been, but from which they have wandered.
old paths—Idolatry and apostasy are
the modern way; the worship of God the old way. Evil is not
coeval with good, but a modern degeneracy from good. The
forsaking of God is not, in a true sense, a "way cast up" at all (
rest—(
17. watchmen—prophets, whose duty it was
to announce impending calamities, so as to lead the people to
repentance (
18. congregation—parallel to "nations";
it therefore means the gathered peoples who are invited to be
witnesses as to how great is the perversity of the Israelites (
what is among them—what deeds
are committed by the Israelites (
19. (
fruit of … thoughts—(
nor to my law, but rejected
it—literally, "and (as to) My law they have rejected it." The
same construction occurs in
incense … cane—(
sweet … sweet—antithesis. Your sweet cane is not sweet to Me. The calamus.
21. stumbling-blocks—instruments of the
Jews' ruin (compare
fathers … sons … neighbour … friend—indiscriminate ruin.
22. north … sides of the earth—The
ancients were little acquainted with the north; therefore it is
called the remotest regions (as the Hebrew for "sides"
ought to be translated, see on
23. like the sea—(
as men for war—not that they were like warriors, for they were warriors; but "arrayed most perfectly as warriors" [Maurer].
24. fame thereof—the report of them.
25. He addresses "the daughter of Zion" (
sword of the enemy—literally, "there is a sword to the enemy"; the enemy hath a sword.
26. wallow … in ashes—(
as for an only son—(
lamentation—literally, "lamentation expressed by beating the breast."
27. tower … fortress—(
28. grievous revolters—literally,
"contumacious of the contumacious," that is, most contumacious, the
Hebrew mode of expressing a superlative. So "the strong among
the mighty," that is, the strongest (
walking with slanders—(
brass, &c.—that is, copper. It and
"iron" being the baser and harder metals express the debased and
obdurate character of the Jews (
29. bellows … burned—So intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard.
lead—employed to separate the baser
metal from the silver, as quicksilver is now used. In other words, the
utmost pains have been used to purify Israel in the furnace of
affliction, but in vain (
consumed of the fire—In the Chetib, or Hebrew text, the "consumed" is supplied out of the previous "burned." Translating as Rosenmuller, "pant," this will be inadmissible; and the Keri (Hebrew Margin) division of the Hebrew words will have to be read, to get "is consumed of the fire." This is an argument for the translation, "are burned."
founder—the refiner.
wicked … not plucked away—answering to the dross which has no good metal to be separated, the mass being all dross.
30. Reprobate—silver so full of alloy as
to be utterly worthless (
CHAPTER 7
The prophet stood at the gate of the temple in order
that the multitudes from the country might hear him. His life was
threatened, it appears from
2. the gate—that is, the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading into the court of the women, and the gate leading into the outer court, or court of the Gentiles ("these gates").
3. cause you to dwell—permit you still
to dwell (
4. The Jews falsely thought that because their
temple had been chosen by Jehovah as His peculiar dwelling, it could
never be destroyed. Men think that ceremonial observances will
supersede the need of holiness (
these—the temple buildings which the
prophet points to with his finger (
5. For—"But" [Maurer].
judgment—justice (
6. this place—this city and land (
to your hurt—so
7. The apodosis to the "if … if" (
to dwell—to continue to dwell.
for ever and ever—joined with "to
dwell," not with the words "gave to your fathers" (compare
8. that cannot profit—Maurer translates, "so that you profit nothing" (see
9, 10. "Will ye steal … and then come and stand before Me?"
whom ye know not—Ye have no grounds of
"knowing" that they are gods; but I have manifested My Godhead
by My law, by benefits conferred, and by miracles. This aggravates
their crime [Calvin] (
10. And come—And yet come (
We are delivered—namely, from all impending calamities. In spite of the prophet's threats, we have nothing to fear; we have offered our sacrifices, and therefore Jehovah will "deliver" us.
to do all these abominations—namely,
those enumerated (
11. den of robbers—Do you regard My
temple as being what robbers make their den, namely, an asylum wherein
ye may obtain impunity for your abominations (
seen it—namely, that ye treat My house
as if it were a den of thieves. Jehovah implies more than is expressed,
"I have seen and will punish it" (
12. my place … in Shiloh—God
caused His tabernacle to be set up in Shiloh in Joshua's days (
at the first—implying that
Shiloh exceeded the Jewish temple in antiquity. But God's favor
is not tied down to localities (
my people Israel—Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, though heretofore it has been His people.
13. rising … early—implying
unwearied earnestness in soliciting them (
14. I gave—and I therefore can revoke
the gift for it is still Mine (
Shiloh—as I ceased to dwell there, transferring My temple to Jerusalem; so I will cease to dwell at Jerusalem.
15. your brethren—children of Abraham, as much as you.
whole seed of Ephraim—They were
superior to you in numbers and power: they were ten tribes: ye
but two. "Ephraim," as the leading tribe, stands for the whole
ten tribes (
16. When people are given up to judicial
hardness of heart, intercessory prayer for them is unavailing (
17. Jehovah leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels?
18. children … fathers …
women—Not merely isolated individuals practised idolatry;
young and old, men and women, and whole families, contributed their
joint efforts to promote it. Oh, that there were the same zeal for the
worship of God as there is for error (
cakes … queen of heaven—Cakes
were made of honey, fine flour, &c., in a round flat shape to
resemble the disc of the moon, to which they were offered.
Others read as Margin, "the frame of heaven," that is, the
planets generally; so the Septuagint here; but elsewhere the
Septuagint translates, "queen of heaven." The Phœnicians
called the moon Ashtoreth or Astarte: the wife of Baal or
Moloch, the king of heaven. The male and female pair of deities
symbolized the generative powers of nature; hence arose the
introduction of prostitution in the worship. The Babylonians worshipped
Ashtoreth as Mylitta, that is, generative. Our Monday, or
Moon-day, indicates the former prevalence of moon worship (see
on
that they may provoke me—implying design: in worshipping strange gods they seemed as if purposely to provoke Jehovah.
19. Is it I that they provoke to anger?
Is it not themselves? (
20. beast … trees …
ground—Why doth God vent His fury on these? On account of
man, for whom these were created, that the sad spectacle may strike
terror into him (
21. Put … burnt offerings unto …
sacrifices … eat flesh—Add the former (which the
law required to be wholly burnt) to the latter (which were burnt
only in part), and "eat flesh" even off the holocausts or burnt
offerings. As far as I am concerned, saith Jehovah, you may do with one
and the other alike. I will have neither (
22. Not contradicting the divine obligation of
the legal sacrifices. But, "I did not require sacrifices, unless
combined with moral obedience" (
23. (
24. hearkened not—They did not give even
a partial hearing to Me (
imagination—rather, as Margin, "the stubbornness."
backward, &c.—(Jer 2:27;
32:33;
25. rising … early—(
26. hardened … neck—(
worse than their fathers—(
27. Therefore—rather, "Though
thou speak … yet they will not hearken" [Maurer], (
28. unto them—that is, in reference to them.
a nation—The word usually applied to the Gentile nations is here applied to the Jews, as being east off and classed by God among the Gentiles.
nor receiveth correction—(
truth … perished—(
29. Jeremiah addresses Jerusalem under the
figure of a woman, who, in grief for her lost children, deprives her
head of its chief ornament and goes up to the hills to weep (
hair—flowing locks, like those of a Nazarite.
high places—The scene of her
idolatries is to be the scene of her mourning (
generation of his wrath—the generation
with which He is wroth. So
30. set their abominations in the
house—(
31. high places of Tophet—the altars [Horsley] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion.
burn … sons—(
commanded … not—put for, "I
forbade expressly" (
32. valley of slaughter—so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaying their children to Moloch in Tophet.
no place—no room, namely, to bury in,
so many shall be those slain by the Chaldeans (
33. fray—scare or frighten
(
34. Referring to the joyous songs and music
with which the bride and bridegroom were escorted in the procession to
the home of the latter from that of the former; a custom still
prevalent in the East (
CHAPTER 8
1. The victorious Babylonians were about to
violate the sanctuaries of the dead in search of plunder; for
ornaments, treasures, and insignia of royalty were usually buried with
kings. Or rather, their purpose was to do the greatest dishonor
to the dead (
2. spread … before the sun, &c.—retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
loved … served … after …
walked … sought … worshipped—Words are
accumulated, as if enough could not be said fully to express the mad
fervor of their idolatry to the heavenly host (
nor … buried—(
dung—(
3. The survivors shall be still worse off than
the dead (
which remain in all the places—"in all places of them that remain, whither I … that is, in all places whither I have driven them that remain [Maurer].
4. "Is it not a natural instinct, that if one
falls, he rises again; if one turns away (that is, wanders from
the way), he will return to the point from which he wandered?
Why then does not Jerusalem do so?" He plays on the double sense of
return; literal and metaphorical (
5. slidden … backsliding—rather,
as the Hebrew is the same as in
perpetual—in contrast to the "arise"
("rise again,"
refuse to return—in contrast to,
"shall he … not return" (
6. spake not aright—that is, not so as penitently to confess that they acted wrong. Compare what follows.
every one … his course—The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.
horse rusheth—literally, "pours
himself forth," as water that has burst its embankment. The mad
rapidity of the war horse is the point of comparison (
7. The instinct of the migratory birds leads
them with unfailing regularity to return every spring from their winter
abodes in summer climes (
in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.
times—namely, of migrating, and of returning.
my people—This honorable title aggravates the unnatural perversity of the Jews towards their God.
know not, &c.—(Jer 5:4, 5;
8. law … with us—(
scribes—copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.
9. dismayed—confounded.
what wisdom—literally, "the wisdom of
what?" that is, "wisdom in what respect?" the Word of the Lord being
the only true source of wisdom (
10-12. Repeated from
inherit—succeed to the possession of them.
11. (
13. surely consume—literally, "gathering I will gather," or "consuming I will consume."
no grapes … nor figs—(
things that I have given … shall pass away—rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.
14. assemble—for defense.
let us be silent—not assault the enemy, but merely defend ourselves in quiet, until the storm blow over.
put us to silence—brought us to that state that we can no longer resist the foe; implying silent despair.
water of gall—literally, "water of the
poisonous plant," perhaps the poppy (
15. Repeated (
We looked for—owing to the expectations held out by the false prophets.
health—healing; that is, restoration from adversity.
16. his horses—the Chaldean's.
was heard—the prophetical past for the future.
from Dan—bordering on Phœnicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.
strong ones—a poetical phrase for
steeds, peculiar to Jeremiah (
17. I—Jehovah.
cockatrices—basilisks (
18. (
against sorrow—or, with respect to sorrow. Maurer translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!"
in me—within me.
19. The prophet in vision hears the cry of the
exiled Jews, wondering that God should have delivered them up to the
enemy, seeing that He is Zion's king, dwelling in her (
because of them that dwell in a far
country—rather, "from a land of distances," that is, a
distant land (
strange vanities—foreign gods.
20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.
21. black—sad in visage with grief
(
22. balm—balsam; to be applied to
the wounds of my people. Brought into Judea first from Arabia Felix, by
the queen of Sheba, in Solomon's time [Josephus, Antiquities, 8.2]. The
opobalsamum of Pliny; or else
[Bochart] the resin drawn from the
terebinth. It abounded in Gilead, east of Jordan, where, in
consequence, many "physicians" established themselves (
health … recovered—The Hebrew is literally, "lengthening out … gone up"; hence, the long bandage applied to bind up a wound. So the Arabic also [Gesenius].
CHAPTER 9
1. This verse is more fitly joined to the last
chapter, as verse 23 in
the Hebrew (compare
2. lodging-place—a caravanseral for
caravans, or companies travelling in the desert, remote from towns. It
was a square building enclosing an open court. Though a lonely and
often filthy dwelling, Jeremiah would prefer even it to the comforts of
Jerusalem, so as to be removed from the pollutions of the capital
(
3. bend … tongues … for
lies—that is, with lies as their arrows; they direct lies on
their tongue as their bow (
not valiant for … truth—(
upon … earth—rather, "in the land."
know not me—(
4. supplant—literally, "trip up by the
heel" (
walk with slanders—(
5. weary themselves—are at laborious
pains to act perversely [Maurer].
Sin is a hard bondage (
6. Thine—God addresses Jeremiah, who dwelt in the midst of deceitful men.
refuse to know me—Their ignorance of
God is wilful (
7. melt … try them—by sending calamities on them.
for how shall I do—"What else
can I do for the sake of the daughter of My people?" [Maurer], (
8. tongue … arrow shot out—rather,
"a murdering arrow" [Maurer]
(
speaketh peaceably … in heart …
layeth … wait—layeth his ambush [Henderson], (
9. (
10. Jeremiah breaks in upon Jehovah's threats of wrath with lamentation for his desolated country.
mountains—once cultivated and fruitful: the hillsides were cultivated in terraces between the rocks.
habitations of … wilderness—rather, "the pleasant herbage (literally, 'the choice parts' of any thing) of the pasture plain." The Hebrew for "wilderness" expresses not a barren desert, but an untilled plain, fit for pasture.
burned up—because no one waters them, the inhabitants being all gone.
none can pass through them—much less inhabit them.
fowl—(
11. And—omit "And." Jehovah here resumes
His speech from
heaps—(see on
dragons—jackals.
12. Rather, "Who is a wise man? (that is,
Whosoever has inspired wisdom,
13. Answer to the "for what the land
perisheth" (
14. (
Baalim—plural of Baal, to express his supposed manifold powers.
fathers taught them—(
15. feed—(
16. nor their fathers have
known—alluding to
send a sword after them—Not even in flight shall they be safe.
17. mourning women—hired to heighten
lamentation by plaintive cries baring the breast, beating the arms, and
suffering the hair to flow dishevelled (
cunning—skilled in wailing.
18. (
19. The cry of "the mourning women."
spoiled—laid waste.
dwellings cast us out—fulfilling
20. Yet—rather, "Only" [Henderson]. This particle calls attention to what follows.
teach … daughters wailing—The deaths will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want.
21. death … windows—The death-inflicting soldiery, finding the doors closed, burst in by the windows.
to cut off … children from …
streets—Death cannot be said to enter the windows to
cut off the children in the streets, but to cut them off, so as
no more to play in the streets without (
22. saith the Lord—continuing the thread
of discourse from
dung—(
handful … none … gather them—implying that the handful has been so trodden as to be not worth even the poor gleaner's effort to gather it. Or the Eastern custom may be referred to: the reaper cuts the grain and is followed by another who gathers it. This grain shall not be worth gathering. How galling to the pride of the Jews to hear that so shall their carcasses be trodden contemptuously under foot!
23. wisdom—political sagacity; as if it could rescue from the impending calamities.
might—military prowess.
24. Nothing but an experimental knowledge of God will save the nation.
understandeth—theoretically; in the intellect.
knoweth—practically: so as to
walk in My ways (
loving kindness—God's mercy is put in the first and highest place, because without it we should flee from God in fear and despair.
judgment … righteousness—loving-kindness towards the godly; judgment towards the ungodly; righteousness the most perfect fairness in all cases [Grotius]. Faithfulness to His promises to preserve the godly, as well as stern execution of judgment on the ungodly, is included in "righteousness."
in the earth—contrary to the dogma of
some philosophers, that God does not interfere in terrestrial concerns
(
in these … I delight—as well in
doing them as in seeing them done by others (
25. with the uncircumcised—rather, "all
that are circumcised in uncircumcision" [Henderson]. The Hebrew is an abstract
term, not a concrete, as English Version translates, and
as the pious "circumcised" is. The nations specified, Egypt, Judah,
&c., were outwardly "circumcised," but in heart were
"uncircumcised." The heathen nations were defiled, in spite of their
literal circumcision, by idolatry. The Jews, with all their glorying in
their spiritual privileges, were no better (
26. Egypt—put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon.
in the utmost corners—rather, "having
the hair shaven (or clipped) in angles," that is, having the
beard on the cheek narrowed or cut: a Canaanitish custom,
forbidden to the Israelites (
uncircumcised … uncircumcised in the heart—The addition of "in the heart" in Israel's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.
CHAPTER 10
1. Israel—the Jews, the surviving representatives of the nation.
2. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews' dismay. Probably the reference is general, namely, to the Chaldeans, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition.
way—the precepts or ordinances (
signs of heaven—The Gentiles did not acknowledge a Great First Cause: many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavenly phenomena, eclipses, comets, &c., are included.
one cutteth a tree, &c.—rather, "It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest" [Maurer].
4. fasten … move not—that is, that
it may stand upright without risk of falling, which the god (!) would
do, if left to itself (
5. upright—or, "They are of turned work, resembling a palm tree" [Maurer]. The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, it having no branches except at the top.
speak not—(
cannot go—that is, walk (
neither … do good—(
6. none—literally, "no particle of
nothing": nothing whatever; the strongest possible denial (
7. (
to thee doth it appertain—to Thee it
properly belongs, namely, that Thou shouldest be "feared" (taken out of
the previous "fear Thee") (compare
none—nothing whatever (see on
8. altogether—rather, "all alike" [Maurer]. Even the so-called "wise" men (
stock is a doctrine of vanities—The
stock (put for the worship of all idols whatever, made out of a
stock) speaks for itself that the whole theory of idolatry is vanity
(
9. Everything connected with idols is the result of human effort.
Silver spread—(See on
Tarshish—Tartessus, in Spain, famed for precious metals.
Uphaz—(
cunning—skilful.
10. true God—literally, "God Jehovah is
truth"; not merely true, that is, veracious, but truth in
the reality of His essence, as opposed to the "vanity" or emptiness
which all idols are (
living God—(
everlasting—(
11. This verse is in Chaldee, Jeremiah
supplying his countrymen with a formula of reply to Chaldee idolaters
in the tongue most intelligible to the latter. There may be also
derision intended in imitating their barbarous dialect. Rosenmuller objects to this view, that not merely
the words put in the mouths of the Israelites, but Jeremiah's
own introductory words, "Thus shall ye say to them," are in
Chaldee, and thinks it to be a marginal gloss. But it is
found in all the oldest versions. It was an old Greek saying:
"Whoever thinks himself a god besides the one God, let him make another
world" (
shall perish—(
these heavens—the speaker pointing to them with his fingers.
12. Continuation of
13. Literally, "At the voice of His giving
forth," that is, when He thunders. (
waters—(
vapours … ascend—(
treasures—His stores.
14. in his knowledge—"is rendered
brutish by his skill," namely, in idol-making (
15. errors—deceptions; from a Hebrew root, "to stutter"; then meaning "to mock."
their visitation they—When God shall
punish the idol-worshippers (namely, by Cyrus), the idols themselves
shall be destroyed [Rosenmuller] (
16. portion—from a Hebrew root,
"to divide." God is the all-sufficient Good of His people (
not like them—not like the idols, a
vain object of trust (
former of all things—the Fashioner (as
a potter,
rod of his inheritance—The portion
marked off as His inheritance by the measuring rod (
17. wares—thine effects or movable goods
(
inhabitant of the fortress—rather, "inhabitress of the fortress." Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, the whole "land" will share the disaster. Henderson translates, "Gather up thy packages from the ground." Rosenmuller, for "fortress," translates, "siege," that is, the besieged city. The various articles, in this view, are supposed to be lying about in confusion on the ground during the siege.
18. sling out—expressing the violence
and suddenness of the removal to Babylon. A similar image occurs in
at this once—at this time, now.
find it so—find it by experience, that
is, feel it (
19. Judea bewails its calamity.
wound—the stroke I suffer under.
I must bear—not humble submission to
God's will (
20. tabernacle is spoiled—metaphor from
the tents of nomadic life; as these are taken down in a few moments, so
as not to leave a vestige of them, so Judea (
cords—with which the coverings of the tent are extended.
curtains—tent-curtains.
21. pastors—the rulers, civil and religious. This verse gives the cause of the impending calamity.
22. bruit—rumor of invasion. The antithesis is between the voice of God in His prophets to whom they turned a deaf ear, and the cry of the enemy, a new teacher, whom they must hear [Calvin].
north country—Babylon (
23. Despairing of influencing the people, he turns to God.
way of man not in himself—(
that walketh—when he walketh, that is, sets out in any undertaking.
direct … steps—to give a
prosperous issue to (
24, 25. Since I (my nation) must be corrected
(justice requiring it because of the deep guilt of the nation), I do
not deprecate all chastisement, but pray only for moderation in it
(
know thee … call … on thy name—Knowledge of God is the beginning of piety; calling on Him the fruit.
heathen … Jacob—He reminds God
of the distinction He has made between His people whom Jacob
represents, and the heathen aliens. Correct us as Thy adopted
sons, the seed of Jacob; destroy them as outcasts (
CHAPTER 11
2. this covenant—alluding to the book of
the law (
Hear ye—Others besides Jeremiah were
to promulgate God's will to the people; it was the duty of the priests
to read the law to them (
3. (
4. in the day—that is, when. The Sinaitic covenant was made some time after the exodus, but the two events are so connected as to be viewed as one.
iron furnace—(
do them—namely, the words of the
covenant (
so, &c.—(Le 26:3, 12).
5. oath—(
a land flowing with milk and
honey—(See on
as it is this day—These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey … that I may at this time make good the promise I made to your fathers, to give," &c. [Maurer]. English Version makes the words apply to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," namely, in Israel's acquisition of Canaan.
So be it—Hebrew, Amen. Taken
from
6. Jeremiah was to take a prophetic tour throughout Judah, to proclaim everywhere the denunciations in the book of the law found in the temple.
Hear … do—(
7. rising early—(
8. imagination—rather, "stubbornness."
will bring—The words, "even unto this
day" (
words—threats (
9. conspiracy—a deliberate
combination against God and against Josiah's reformation. Their
idolatry is not the result of a hasty impulse (
11. cry unto me—contrasted with "cry
unto the gods," (
not hearken—(
12. cry unto the gods … not
save—(
in the time of their trouble—that is,
calamity (
13. shameful thing—Hebrew,
"shame," namely, the idol, not merely shameful, but the essence
of all that is shameful (
14. There is a climax of guilt which admits of
no further intercessory prayer (
for their trouble—on account of their
trouble. Other manuscripts read, "in the time of their trouble;"
a gloss from
15. my beloved—My elect people, Judea;
this aggravates their ingratitude (
lewdness with many—(
holy flesh—(
when thou doest evil—literally, "when
thy evil" (is at hand). Piscator
translates, "When thy calamity is at hand (according to God's
threats), thou gloriest" (against God, instead of humbling thyself).
English Version is best (compare
16. called thy name—made thee.
olive—(
with … noise of …
tumult—or, "at the noise," &c., namely, at the
tumult of the invading army (
17. that planted thee—(
against themselves—The sinner's sin is
to his own hurt (see on
18, 19. Jeremiah here digresses to notice the
attempt on his life plotted by his townsmen of Anathoth. He had no
suspicion of it, until Jehovah revealed it to him (
the Lord … thou—The change of person from the third to the second accords with the excited feelings of the prophet.
then—when I was in peril of my life.
their doings—those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.
19. lamb—literally, a "pet lamb," such
as the Jews often had in their houses, for their children to play with;
and the Arabs still have (
devices—(
tree with … fruit—literally, "in
its fruit" or "food," that is, when it is in fruit. Proverbial, to
express the destruction of cause and effect together. The man is the
tree; his teaching, the fruit. Let us destroy the prophet and his
prophecies; namely, those threatening destruction to the nation, which
offended them. Compare
20. triest … heart—(
revealed—committed my cause.
Jeremiah's wish for vengeance was not personal but ministerial, and
accorded with God's purpose revealed to him against the enemies alike
of God and of His servant (
21. Prophesy not—(
22. The retribution of their intended murder
shall be in kind; just as in Messiah's case (
23. (
the year of … visitation—The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time.
CHAPTER 12
He ventures to expostulate with Jehovah as to the
prosperity of the wicked, who had plotted against his life (
1. (
let me talk, &c.—only let me
reason the case with Thee: inquire of Thee the causes why such wicked
men as these plotters against my life prosper (compare
2. grow—literally, "go on," "progress." Thou givest them sure dwellings and increasing prosperity.
near in … mouth … far from …
reins—(
3. knowest me—(
tried … heart—(
toward thee—rather, "with Thee," that
is, entirely devoted to Thee; contrasted with the hypocrites (
pull … out—containing the
metaphor, from a "rooted tree" (
prepare—literally, "separate," or "set apart as devoted."
day of slaughter—(
4. land mourn—personification (
for the wickedness—(
beasts—(
He shall not see our last
end—Jehovah knows not what is about to happen to us
(
5. Jehovah's reply to Jeremiah's complaint.
horses—that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem?
wherein thou trustedst, they wearied thee—English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [Maurer].
swelling of Jordan—In harvest-time and
earlier (April and May) it overflows its banks (
6. even thy brethren—as in Christ's case
(
called a multitude after thee—(
believe … not … though … speak
fair—(
7. I have forsaken—Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them.
beloved of my soul—image from a
wife (
8. is unto me—is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.
9. speckled bird—Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her.
assemble … beasts of …
field—The Chaldeans are told to gather the surrounding
heathen peoples as allies against Judah (
10. pastors—the Babylonian leaders
(compare
my vineyard—(
trodden my portion—(
11. mourneth unto me—that is, before Me.
Eichorn translates, "by reason of Me,"
because I have given it to desolation (
because no man layeth it to
heart—because none by repentance and prayer seek to deprecate
God's wrath. Or, "yet none lays it to heart"; as in
12. high places—Before, He had threatened the plains; now, the hills.
wilderness—not an uninhabited desert,
but high lands of pasturage, lying between Judea and Chaldea (
13. Description in detail of the devastation
of the land (
they shall be ashamed of your—The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."
14-17. Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters.
touch—(
pluck them out … pluck out …
Judah—(Compare end of
15. A promise, applying to Judah, as well as
to the nations specified (
16. swear by my name—(
built—be made spiritually and
temporally prosperous: fixed in sure habitations (compare
17. (
CHAPTER 13
Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So Calvin]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance, but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place.
1. put it upon thy loins,
&c.—expressing the close intimacy wherewith Jehovah had
joined Israel and Judah to Him (
linen—implying it was the inner garment next the skin, not the outer one.
put it not in water—signifying the
moral filth of His people, like the literal filth of a garment worn
constantly next the skin, without being washed (
4. Euphrates—In order to support the view that Jeremiah's act was outward, Henderson considers that the Hebrew Phrath here is Ephratha, the original name of Beth-lehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah. The non-addition of the word "river," which usually precedes Phrath, when meaning Euphrates, favors this view. But I prefer English Version. The Euphrates is specified as being near Babylon, the Jews future place of exile.
hole—typical of the prisons in which the Jews were to be confined.
the rock—some well-known rock. A
sterile region, such as was that to which the Jews were led away
(compare
6. after many days—Time enough was given for the girdle to become unfit for use. So, in course of time, the Jews became corrupted by the heathen idolatries around, so as to cease to be witnesses of Jehovah; they must, therefore, be cast away as a "marred" or spoiled girdle.
9. (
10. imagination—rather, "obstinacy."
11. (
glory—an ornament to glory in.
12. A new image.
Do we not … know …
wine—The "bottles" are those used in the East, made of skins;
our word "hogshead," originally "oxhide," alludes to the same custom.
As they were used to hold water, milk, and other liquids, what the
prophet said (namely, that they should be all filled with wine) was
not, as the Jews' taunting reply implied, a truism even
literally. The figurative sense which is what Jeremiah chiefly
meant, they affected not to understand. As wine intoxicates, so God's
wrath and judgments shall reduce them to that state of helpless
distraction that they shall rush on to their own ruin (
13. upon David's throne—literally, who
sit for David on his throne; implying the succession of the
Davidic family (
all—indiscriminately of every rank.
14. dash—(
15. be not proud—Pride was the cause of
their contumacy, as humility is the first step to obedience (
16. Give glory, &c.—Show by repentance and obedience to God, that you revere His majesty. So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the All-knowing God.
stumble—image from travellers
stumbling into a fatal abyss when overtaken by nightfall (
dark mountains—literally, "mountains
of twilight" or "gloom," which cast such a gloomy shadow that the
traveller stumbles against an opposing rock before he sees it (
shadow of death—the densest gloom;
death shade (
17. hear it—my exhortation.
in secret—as one mourning and humbling
himself for their sin, not self-righteously condemning them (
pride—(see on
flock—(
18. king—Jehoiachin or Jeconiah.
queen—the queen mother who, as the
king was not more than eighteen years old, held the chief power.
Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by
Nebuchadnezzar (
Humble yourselves—that is, Ye shall be
humbled, or brought low (
your principalities—rather, "your head ornament."
19. cities of the south—namely, south of Judea; farthest off from the enemy, who advanced from the north.
shut up—that is, deserted (
wholly—literally, "fully"; completely.
20. from … north—Nebuchadnezzar
and his hostile army (
flock … given thee—Jeremiah,
amazed at the depopulation caused by Nebuchadnezzar's forces, addresses
Jerusalem (a noun of multitude, which accounts for the blending
of plural and singular, Your eyes … thee
… thy flock), and asks where is the population (
21. captains, and as
chief—literally, "princes as to headship"; or "over thy
head," namely, the Chaldeans. Rather, translate, "What wilt thou say
when God will set them (the enemies,
sorrows—pains, throes.
22. if thou say—connecting this verse
with "What wilt thou say" (
skirts discovered—that is, are thrown
up so as to expose the person (
heels made bare—The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "torn off"; that is, thou art exposed to ignominy. Image from an adulteress.
23. Ethiopian—the Cushite of Abyssinia.
Habit is second nature; as therefore it is morally impossible that the
Jews can alter their inveterate habits of sin, nothing remains but the
infliction of the extremest punishment, their expatriation (
24. (
by the wind—before the wind.
of the wilderness—where the wind has full sweep, not being broken by any obstacle.
25. portion of thy measures—the portion
which I have measured out to thee (
falsehood—(
26. discover … upon thy
face—rather, "throw up thy skirts over thy face," or head;
done by way of ignominy to captive women and to prostitutes (
27. neighings—(
hills—where, as being nearer heaven, sacrifices were thought most acceptable to the gods.
wilt thou not … ?
when—literally, "thou wilt not be made clean after
how long a time yet." (So
CHAPTER 14
1. Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
drought—literally, the "withholdings,"
namely, of rain (
2. gates—The place of public
concourse in each city looks sad, as being no longer frequented
(
black—that is, they mourn (blackness
being indicative of sorrow), (
unto the ground—bowing towards it.
cry—of distress (
3. little ones—rather, "their inferiors," that is, domestics.
pits—cisterns for collecting rain water, often met with in the East where there are no springs.
covered … heads—(
5. The brute creation is reduced to the utmost extremity for the want of food. The "hind," famed for her affection to her young, abandons them.
6. wild asses—They repair to "the high places" most exposed to the winds, which they "snuff in" to relieve their thirst.
dragons—jackals [Henderson].
eyes—which are usually most keen in detecting grass or water from the "heights," so much so that the traveller guesses from their presence that there must be herbage and water near; but now "their eyes fail." Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighborhood above the surrounding bushes, while with open jaws they drink in the air. These giant serpents originated the widely spread notions which typified the deluge and all destructive agents under the form of a dragon or monster serpent; hence, the dragon temples always near water, in Asia, Africa, and Britain; for example, at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters [Kitto, Biblical Cyclopædia].
7. do thou it—what we beg of Thee;
interpose to remove the drought. Jeremiah pleads in the name of his
nation (
for thy name's sake—"for our
backslidings are so many" that we cannot urge Thee for the sake of
our doings, but for the glory of Thy name; lest, if Thou
give us not aid, it should be said it was owing to Thy want of power
(
8. The reference is, not to the faith of
Israel which had almost ceased, but to the promise and
everlasting covenant of God. None but the true Israel make God
their "hope." (
turneth aside to tarry—The
traveller cares little for the land he tarries but a night in;
but Thou hast promised to dwell always in the midst of Thy
people (
9. astonied—like a "mighty man," at
other times able to help (
art in the midst of us—(
called by thy name—(
10. Jehovah's reply to the prayer (
Thus—So greatly.
loved—(
not refrained … feet—They did
not obey God's command; "withhold thy foot" (
remember … iniquity—(
11. (
12. not hear—because their prayers are
hypocritical: their hearts are still idolatrous. God never refuses to
hear real prayer (
sword … famine …
pestilence—the three sorest judgments at once; any one of
which would be enough for their ruin (
13. Jeremiah urges that much of the guilt of the people is due to the false prophets' influence.
assured peace—solid and lasting peace.
Literally, "peace of truth" (
14. (
15. (
By sword and famine …
consumed—retribution in kind both to the false prophets and
to their hearers (
16. none to bury—(
pour their wickedness—that is, the
punishment incurred by their wickedness (
17. (
18. go about—that is, shall have to
migrate into a land of exile. Horsley
translates, "go trafficking about the land (see
19. The people plead with God, Jeremiah being forbidden to do so.
no healing—(
peace … no good—(
20. (
21. us—"the throne of Thy glory" may be
the object of "abhor not" ("reject not"); or "Zion" (
throne of thy glory—Jerusalem, or,
the temple, called God's "footstool" and "habitation" (
thy covenant—(
22. vanities—idols (
rain—(
heavens—namely, of themselves without
God (
art not thou he—namely, who canst give rain?
CHAPTER 15
1. Moses … Samuel—eminent in
intercessions (
be toward—could not be favorably inclined toward them.
out of my sight—God speaks as if the people were present before Him, along with Jeremiah.
2. death—deadly plague (
3. appoint—(
kinds—of punishments.
4. cause … to be removed—(
because of Manasseh—He was now dead,
but the effects of his sins still remained. How much evil one bad man
can cause! The evil fruits remain even after he himself has received
repentance and forgiveness. The people had followed his wicked example
ever since; and it is implied that it was only through the
long-suffering of God that the penal consequences had been suspended up
to the present time (compare
5. go aside … how thou doest—Who will turn aside (in passing by) to salute thee (to wish thee "peace")?
6. weary with repenting—(
7. fan—tribulation—from
tribulum, a threshing instrument, which separates the chaff from
the wheat (
gates of the land—that is, the extreme
bounds of the land through which the entrance to and exit from it lie.
Maurer translates, "I will fan," that
is, cast them forth "to the gates of the land" (
8. Their widows—My people's (
have brought—prophetical past: I will bring.
mother of the young men—"mother" is
collective; after the "widows," He naturally mentions bereavement of
their sons ("young men"), brought on the "mothers" by "the spoiler"; it
was owing to the number of men slain that the "widows" were so many
[Calvin]. Others take "mother," as in
at noonday—the hottest part of the
day, when military operations were usually suspended; thus it means
unexpectedly, answering to the parallel, "suddenly";
openly, as others explain it, will not suit the parallelism
(compare
it—English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors."
the city—rather, from a root "heat," anguish, or consternation. So the Septuagint.
9. borne seven—(
languisheth—because not even one is
left of all her sons (
sun is gone down while … yet
day—Fortune deserts her at the very height of her prosperity
(
she … ashamed—The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.
10. (
man of strife—exposed to strifes on
the part of "the whole earth" (
I have neither lent, &c.—proverbial for, "I have given no cause for strife against me."
11. Verily—literally, "Shall it not be?" that is, "Surely it shall be."
thy remnant—the final issue of
thy life; thy life, which now seems to thee so sad, shall eventuate in
prosperity [Calvin]. They who think that
they shall be the surviving remnant, whereas thou shalt perish, shall
themselves fall, whereas thou shalt remain and be favored by the
conquerors [Junius], (
to entreat thee well—literally, "to
meet thee"; so "to be placable, nay, of their own accord to
anticipate in meeting thee with kindness" [Calvin]. I prefer this translation as according with
the event (
12. steel—rather, brass or
copper, which mixed with "iron" (by the Chalybes near the Euxine
Pontus, far north of Palestine), formed the hardest metal, like our
steel. Can the Jews, hardy like common iron though they
be, break the still hardier Chaldees of the north (
13. Thy substance … sins—Judea's, not Jeremiah's.
without price—God casts His people
away as a thing worth naught (
even in all thy borders—joined with
"Thy substance … treasures, as also with "all thy sins," their
sin and punishment being commensurate (
14. thee—Maurer supplies "them," namely, "thy treasures."
Eichorn, needlessly, from Syriac
and the Septuagint, reads, "I will make thee to serve
thine enemies"; a reading doubtless interpolated from
fire—(
15. thou knowest—namely, my case; what
wrongs my adversaries have done me (
revenge me—(See on
take me not away in thy long-suffering—By Thy long-suffering towards them, suffer them not meanwhile to take away my life.
for thy sake I have suffered
rebuke—the very words of the antitype, Jesus Christ (
16. eat—(
thy word … joy—(
called by thy name—I am Thine, Thy
minister. So the antitype, Jesus Christ (
17. My "rejoicing" (
because of thy hand—that is, Thine
inspiration (
filled me with indignation—So
18. (
as a liar, and as—rather, "as a
deceiving (river) … waters that are not sure (lasting)";
opposed to "living (perennial) waters" (
19. God's reply to Jeremiah.
return … bring …
again—Jeremiah, by his impatient language, had left his
proper posture towards God; God saith, "If thou wilt return (to thy
former patient discharge of thy prophetic function) I will bring
thee back" to thy former position: in the Hebrew there is a play
of words, "return … turn again" (
stand before me—minister acceptably to
Me (
take … precious from …
vile—image from metals: "If thou wilt separate what is
precious in thee (the divine graces imparted) from what is vile
(thy natural corruptions, impatience, and hasty words), thou shall be
as My mouth": my mouthpiece (
return not thou unto them—Let not them
lead you into their profane ways (as Jeremiah had spoken irreverently,
20, 21. The promise of
CHAPTER 16
2. in this place—in Judea. The direction
to remain single was (whether literally obeyed, or only in prophetic
vision) to symbolize the coming calamities of the Jews (
4. grievous deaths—rather, "deadly
diseases" (
not … lamented—so many shall be
the slain (
dung—(
5. (
house of mourning—(
6. cut themselves—indicating extravagant
grief (
bald—(
7. tear themselves—rather, "break
bread," namely, that eaten at the funeral-feast (
give … cup of consolation … for … father—It was the Oriental custom for friends to send viands and wine (the "cup of consolation") to console relatives in mourning-feasts, for example, to children upon the death of a "father" or "mother."
8. house of feasting—joyous: as distinguished from mourning-feasts. Have no more to do with this people whether in mourning or joyous feasts.
9. (
10. (
11. (
12. ye—emphatic: so far from avoiding
your fathers' bad example, ye have done worse (
imagination—rather, "stubborn perversity."
that they may not hearken—rather, connected with "ye"; "ye have walked … so as not to hearken to Me."
13. serve other gods—That which was
their sin in their own land was their punishment in exile. Retribution
in kind. They voluntarily forsook God for idols at home; they
were not allowed to serve God, if they wished it, in captivity
(
day and night—irony. You may there serve idols, which ye are so mad after, even to satiety, and without intermission.
14. Therefore—So severe shall be the
Jews' bondage that their deliverance from it shall be a greater benefit
than that out of Egypt. The consolation is incidental here; the
prominent thought is the severity of their punishment, so great
that their rescue from it will be greater than that from Egypt [Calvin]; so the context,
15. the north—Chaldea. But while the
return from Babylon is primarily meant, the return hereafter is the
full and final accomplishment contemplated, as "from all the
lands" proves. "Israel" was not, save in a very limited sense,
"gathered from all the lands" at the return from Babylon (see on
16. send for—translate, "I will send
many"; "I will give the commission to many" (
fishers … hunters—successive
invaders of Judea (
17. (
their iniquity—the cause of God's judgments on them.
18. first … double—Horsley translates, "I will recompense …
once and again"; literally, "the first time repeated": alluding
to the two captivities—the Babylonian and the Roman. Maurer, "I will recompense their former
iniquities (those long ago committed by their fathers) and their
(own) repeated sins" (
carcasses—not sweet-smelling
sacrifices acceptable to God, but "carcasses" offered to idols,
an offensive odor to God: human victims (
19, 20. The result of God's judgments on the
Jews will be that both the Jews when restored, and the Gentiles who
have witnessed those judgments, shall renounce idolatry for the worship
of Jehovah. Fulfilled partly at the return from Babylon, after which
the Jews entirely renounced idols, and many proselytes were gathered in
from the Gentiles, but not to be realized in its fulness till the final
restoration of Israel (
20. indignant protest of Jeremiah against idols.
and they (are) no gods—(
21. Therefore—In order that all may be turned from idols to Jehovah, He will now give awful proof of His divine power in the judgments He will inflict.
this once—If the punishments I have heretofore inflicted have not been severe enough to teach them.
my name … Lord—Jehovah
(
CHAPTER 17
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to
the third, the second to the fourth, by alternate parallelism. The
sense is: They are as keen after idols as if their propensity was
"graven with an iron pen (
table of … heart—which God
intended to be inscribed very differently, namely, with His truths
(
your—Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
2. children remember—Instead of
forsaking the idolatries of their fathers, they keep them up (
groves—rather, "images of Astarte,"
the goddess of the heavenly hosts, represented as a sacred tree, such
as is seen in the Assyrian sculptures (
by the green trees—that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by … upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
3. mountain—Jerusalem, and especially Zion and the temple.
in the field—As Jerusalem was
surrounded by mountains (
thy high places—corresponding in
parallelism to "My mountain" (compare
for sin—connected with high places" in
English Version, namely, frequented for sin, that is, for
idolatrous sacrifices. But
4. even thyself—rather, "owing to
thyself," that is, by thy own fault (
discontinue from—be dispossessed of.
Not only thy substance, but thyself shall be carried off to a strange
land (
5. Referring to the Jews' proneness to rely on
Egypt, in its fear of Assyria and Babylon (
trusteth—This word is emphatic. We may
expect help from men, so far as God enables them to help us, but we
must rest our trust in God alone (
6. heath—In
not see … good—(
salt land—(
7. (
8. (
shall not see—that is, feel. Answering
to
careful—anxious, as one desponding
(
drought—literally, "withholding,"
namely, of rain (
9. deceitful—from a root, "supplanting,"
"tripping up insidiously by the heel," from which Jacob (
desperately wicked—"incurable" [Horsley], (
10. Lest any should infer from
even to give—and that in order
that I may give (
11. partridge—(
fool—(
12. throne—the temple of Jerusalem, the
throne of Jehovah. Having condemned false objects of trust, "high
places for sin" (
13. me—"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee—(
written in the earth—in the dust, that
is, shall be consigned to oblivion. So Jesus' significant writing "on
the ground (probably the accusers' names)" (
living waters—(
14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal … save—not only make me
whole (as to the evils of soul as well as body which I am exposed
to by contact with ungodly foes,
my praise—He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
15. Where is the word?—(
16. I have not refused Thy call of me to be a
prophet (
to follow thee—literally, "after
thee"; as an under-pastor following Thee, the Chief Shepherd (
neither … desired—I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest—I appeal to Thee for the truth of what I assert.
that which came out of my lips—my
words (
right before thee—rather, "was
before Thee"; was known to Thee—(
17. a terror—namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
18. destroy … destruction—"break
them with a double breach," Hebrew (
19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn].
gate of … children of …
people—The gate next the king's palace, called the gate of
David, and the gate of the people, from its being the
principal thoroughfare: now the Jaffa gate. It is probably the same as
"the gate of the fountain" at the foot of Zion, near which were the
king's garden and pool (
20. kings—He begins with the kings, as they ought to have repressed such a glaring profanation.
21. Take heed to yourselves—literally, "to your souls." Maurer explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath—The non-observance of it was a
chief cause of the captivity, the number of years of the latter,
seventy, being exactly made to agree with the number of Sabbaths which
elapsed during the four hundred ninety years of their possession of
Canaan from Saul to their removal (
Jerusalem—It would have been
scandalous anywhere; but in the capital, Jerusalem, it was an
open insult to God. Sabbath-hallowing is intended as a symbol of
holiness in general (
23. (
24. A part put for the whole, "If ye keep the Sabbath and My other laws."
25. kings … in chariots—The kingdom at this time had been brought so low that this promise here was a special favor.
remain—Hebrew, "be inhabited"
(
26. plain mountains … south—(
sacrifices—As in
27. burden … in … gates … fire
in the gates—retribution answering to the sin. The scene of
their sin shall be the scene of their punishment (
CHAPTER 18
2. go down—namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.
3. wheels—literally, "on both
stones." The potter's horizontal lathe consisted of two round
plates, the lower one larger, the upper smaller; of stone originally,
but afterwards of wood. On the upper the potter moulded the clay into
what shapes he pleased. They are found represented in Egyptian remains.
In
4. marred—spoiled. "Of clay" is
the true reading, which was corrupted into "as clay"
(Margin), through the similarity of the two Hebrew
letters, and from
6. Refuting the Jews' reliance on their
external privileges as God's elect people, as if God could never cast
them off. But if the potter, a mere creature, has power to throw away a
marred vessel and raise up other clay from the ground, a
fortiori God, the Creator, can cast away the people who prove
unfaithful to His election and can raise others in their stead (compare
7. At what instant—in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [Calvin].
8. their evil—in antithesis to, "the evil that I thought to do."
repent—God herein adapts Himself to
human conceptions. The change is not in God, but in the circumstances
which regulate God's dealings: just as we say the land recedes from us
when we sail forth, whereas it is we who recede from the land (
11. frame evil—alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you.
return, &c.—(2Ki 17:13).
12. no hope—Thy threats and exhortations
are all thrown away (
13. (
virgin of Israel—(
horrible thing—(
14. Is there any man (living near it) who
would leave the snow of Lebanon (that is, the cool melted snow water of
Lebanon, as he presently explains), which cometh from the rock of the
field (a poetical name for Lebanon, which towers aloft above the
surrounding field, or comparatively plain country)? None. Yet
Israel forsakes Jehovah, the living fountain close at hand, for foreign
broken cisterns.
that come from another place—that come
from far, namely, from the distant lofty rocks of Lebanon. Henderson translates, "the compressed
waters," namely, contracted within a narrow channel while descending
through the gorges of the rocks; "flowing" may in this view be rather
"flowing down" (
be forsaken—answering to the parallel,
"Will a man leave," &c. Maurer
translates, "dry up," or "fail" (
15. Because—rather, "And yet"; in defiance of the natural order of things.
forgotten me—(
they have caused … to stumble—namely the false prophets and idolatrous priests have.
ancient paths—(
them—the Jews.
not cast up—not duly prepared: referring to the raised center of the road. Calvin translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.
16. hissing—(
wag … head—in mockery (
17. as with an east wind—literally, "I
will scatter them, as an east wind (scatters all before it)": a
most violent wind (
I will show them the back … not …
face—just retribution: as "they turned their back unto Me
… not their face" (
18. (
the wise—scribes and elders joined to
the priests. Perhaps they mean to say, we must have right on our side,
in spite of Jeremiah's words against us and our prophets (
with … tongue—by a false
accusation (
19. Give heed—contrasted with, "let us
not give heed" (
20. In the particulars here specified,
Jeremiah was a type of Jesus Christ (
my soul—my life; me (
I stood before thee … to turn away thy
wrath—so Moses (
21. pour out their blood by the force of the
sword—literally, "by the hands of the sword." So
put to death—or, as in
men … young men—Horsley distinguishes the former as married men past middle age; the latter, the flower of unmarried youth.
22. cry—by reason of the enemy bursting in: let their houses be no shelter to them in their calamities [Calvin].
digged … pit—(
23. forgive not—(
blot out—image from an account-book
(
before thee—Hypocrites suppose God is
not near, so long as they escape punishment; but when He punishes, they
are said to stand before Him, because they can no longer flatter
themselves they can escape His eye (compare
deal thus—exert Thy power against them [Maurer].
time of thine anger—Though He seems to
tarry, His time shall come at last (
CHAPTER 19
Referred by Maurer, &c., to the beginning of Zedekiah's reign.
1. bottle—Hebrew, bakuk, so called from the gurgling sound which it makes when being emptied.
ancients—elders. As witnesses of the
symbolic action (
2. valley of the son of Hinnom—or Tophet, south of Jerusalem, where human victims were offered, and children made to pass through the fire, in honor of Molech.
east gate—Margin, "sun gate,"
sunrise being in the east. Maurer
translates, the "potter's gate." Through it lay the road to the valley
of Hinnom (
3. The scene of their guilt is chosen as the scene of the denunciation against them.
kings—the king and queen (
tingle—as if struck by a thunder peal
(
4. (
estranged this place—devoted it to the worship of strange gods: alienating a portion of the sacred city from God, the rightful Lord of the temple, city, and whole land.
nor their fathers—namely, the godly among them; their ungodly fathers God makes no account of.
blood of innocents—slain in honor of
Molech (
5. commanded not—nay, more, I commanded
the opposite (
6. no more … Tophet—from Hebrew, toph, "drum"; for in sacrificing children to Molech drums were beaten to drown their cries. Thus the name indicated the joy of the people at the fancied propitiation of the god by this sacrifice; in antithesis to its joyless name subsequently.
valley of slaughter—It should be the
scene of slaughter, no longer of children, but of men; not of
"innocents" (
7. make void the counsel—defeat their
plans for repelling the enemy (
in this place—The valley of Hinnom was to be the place of the Chaldean encampment; the very place where they looked for help from idols was to be the scene of their own slaughter.
8. (See on
9. (
10. break … bottle—a symbolical
action, explained in
the men—the elders of the people and
of the priests (
11. as one breaketh a potter's
vessel—expressing God's absolute sovereignty (
cannot be made whole again—A broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not identical with the destroyed rebels, but by substituting another generation in their stead [Grotius].
no place to bury—(
12. make this city as Tophet—that is, as defiled with dead bodies as Tophet.
13. shall be defiled—with dead bodies
(
because of all the houses—Rather, (explanatory of the previous "the houses … and … houses"), "even all the houses," &c. [Calvin].
roofs—being flat, they were used as
high places for sacrifices to the sun and planets (
14. court of the Lord's house—near
Tophet; the largest court, under the open air, where was the greatest
crowd (
15. her towns—the suburban villages and towns near Jerusalem, such as Bethany.
CHAPTER 20
1. son—descendant.
of Immer—one of the original
"governors of the sanctuary and of the house of God," twenty-four in
all, that is, sixteen of the sons of Eleazar and eight of the sons of
Ithamar (
2. The fact that Pashur was of the same order
and of the same family as Jeremiah aggravates the indignity of the blow
(
stocks—an instrument of torture with
five holes, in which the neck, two hands, and two feet were thrust, the
body being kept in a crooked posture (
high—that is, the upper gate
(
gate of Benjamin—a gate in the temple
wall, corresponding to the gate of Benjamin, properly so called, in the
city wall, in the direction of the territory of Benjamin (
3. Pashur—compounded of two roots,
meaning "largeness (and so 'security') on every side"; in
antithesis to Magor-missabib, "terror round about" (
4. terror … to all thy friends—who
have believed thy false promises (
5. strength—that is, resources.
labours—fruits of labor, gain, wealth.
6. prophesied lies—namely, that God
cannot possibly leave this land without prophets, priests, and teachers
("the wise") (
7. Jeremiah's complaint, not unlike that of
Job, breathing somewhat of human infirmity in consequence of his
imprisonment. Thou didst promise never to give me up to the will of
mine enemies, and yet Thou hast done so. But Jeremiah misunderstood
God's promise, which was not that he should have nothing to suffer, but
that God would deliver him out of sufferings (
deceived—Others translate as
Margin, "Thou hast enticed" or "persuaded me,"
namely, to undertake the prophetic office, "and I was persuaded," that
is, suffered myself to be persuaded to undertake what I find too hard
for me. So the Hebrew word is used in a good sense (
stronger than I—Thou whose strength I
could not resist hast laid this burden on me, and hast prevailed (hast
made me prophesy, in spite of my reluctance) (
8. Rather, "Whenever I speak, I cry
out. Concerning violence and spoil, I (am compelled to) cry
out," that is, complain [Maurer].
English Version in the last clause is more graphic, "I cried
violence and spoil" (
because—rather, "therefore," the
apodosis of the previous sentence; because in discharging my
prophetic functions, I not merely spake, but cried; and
cried, violence … ; therefore the word of the Lord was
made a reproach to me (
9. his word was—or literally,
"there was in my heart, as it were, a burning fire," that is, the
divine afflatus or impulse to speak was as … (
weary with forbearing, and I could
not—"I labored to contain myself, but I could not" (
10. For—not referring to the words
immediately preceding, but to "I will not make mention of Him." The
"defaming" or detraction of the enemy on every side (see
Report … we will report—The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars—literally, "men of my
peace"; those who pretended to be on peaceable terms with me (
watched for my halting—(
enticed—to commit some sin.
11. not prevail—as they hoped to do
(
prosper—in their plot.
12. triest the righteous—in latent
contrast to the hasty judgments of men (
opened—that is, committed (compare
13. delivered … soul—This deliverance took place when Zedekiah succeeded Jeconiah.
14-18. The contrast between the spirit of this
passage and the preceding thanksgiving is to be explained thus:
to show how great was the deliverance (
15. A man child—The birth of a son is in the East a special subject of joy; whereas that of a daughter is often not so.
16. the cities—Sodom and Gomorrah.
cry … morning …
noontide—that is, Let him be kept in alarm the whole
day (not merely at night when terrors ordinarily prevail,
but in daytime when it is something extraordinary) with
terrifying war shouts, as those in a besieged city (
17. he—"that man" (
from the womb—that is, at that time while I was still in the womb.
CHAPTER 21
Written probably when, after having repulsed the
Egyptians who brought succors to the Jews (
1. Zedekiah—a prince having some reverence for sacred things, for which reason he sends an honorable embassy to Jeremiah; but not having moral courage to obey his better impulses.
Pashur—son of Melchiah, of the fifth
order of priests, distinct from Pashur, son of Immer (
Zephaniah—of the twenty-fourth order.
They are designated, not by their father, but by their family (
2. Nebuchadrezzar—the more usual way of spelling the name in Jeremiah than Nebuchadnezzar. From Persiac roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown prince.
according to all his wondrous
works—Zedekiah hopes for God's special interposition, such as
was vouchsafed to Hezekiah against Sennacherib (
he—Nebuchadnezzar.
go up from us—rise up from the
siege which he sat down to lay (
4. God of Israel—Those "wondrous works"
(
turn back the weapons—I will turn them
to a very different use from what you intend them. With them you now
fight against the Chaldees "without the walls" (the Jewish defenders
being as yet able to sally forth more freely, and defend the fountains
outside the walls in the valley under Mount Zion; see
5. The Jews shall have not merely the
Chaldees, but Jehovah Himself in wrath at their provocations, fighting
against them. Every word enhances the formidable character of God's
opposition, "I myself … outstretched hand … strong arm (no
longer as in
7. the people, and such—rather, explanatory, "the people," namely, "such as are left."
seek their life—content with nothing short of their death; not content with plundering and enslaving them.
smite with … sword—This was the
fate of Zedekiah's sons and many of the Jewish nobles. Zedekiah
himself, though not put to a violent death, died of grief. Compare as
to the accurate fulfilment,
8. "Life," if ye surrender; "death," if ye
persist in opposing the Chaldees (compare
9. (
falleth to—deserts to.
life … a prey—proverbial, to
make one's escape with life, like a valuable spoil or prey that one
carries off; the narrowness of the escape, and the joy felt at it, are
included in the idea (
10. set … face against—determined
to punish (See on
12. house of David—the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefather, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates.
in the morning—alluding to the
time of dispensing justice (
lest my fury … like fire—Already
it was kindled, and the decree of God gone forth against the city
(
13. inhabitant of the valley, and rock of the
plain—Jerusalem personified; situated for the most part on
hills, with valleys at the bottom of them, as the valley of Hinnom,
&c.; and beyond the valleys and mountains again, a position most
fortified by nature, whence the inhabitants fancied themselves beyond
the reach of enemies; but since God is "against" them, their position
will avail nothing for them. The "valley" between Mount Zion and Moriah
is called Tyropœon. Robinson takes,
"rock of the plain" as Mount Zion, on which is a level
tract of some extent. It is appropriately here referred to, being
the site of the royal residence of the "house of David," addressed
(
14. fruit of your doings—(
forest thereof—namely of your city,
taken from
CHAPTER 22
Belonging to an earlier period than the twenty-first
chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and
Jeconiah (
1. Go down—The temple (where Jeremiah
had been prophesying) was higher than the king's palace on Mount Zion
(
the king of Judah—perhaps including
each of the four successive kings, to whom it was consecutively
addressed, here brought together in one picture: Shallum,
2. these gates—of the king's palace.
3. Jehoiakim is meant here especially:
he, by oppression, levied the tribute imposed on him by Pharaoh-necho,
king of Egypt (
4. upon the throne of David—literally,
"or David on his throne" (see on
his servants—so the Keri. But
Chetib, singular, "his servant;" that is, distributively,
"each with his servants;"
5. I swear by myself—(
this house—the king's, where Jeremiah
spake (
6. Though thou art as beautiful as Gilead, and
as majestic in Mine eyes (before Me) as the summit of Lebanon,
yet surely (the Hebrew is a formula of swearing to
express certainly: "If I do not make thee … believe
Me not ever hereafter": so "as truly as I live,"
cities—not other cities, but
the different parts of the city of Jerusalem (
7. prepare—literally, "sanctify," or
solemnly set apart for a particular work (compare
thy choice cedars—(
8. (
9. (
10, 11. Weep … not for—that is,
not so much for Josiah, who was taken away by death from the evil to
come (
He shall not return—The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
13. Not only did Jehoiakim tax the people
(
14. wide—literally, "a house of
dimensions" ("measures"). Compare
large—rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.
cutteth him out windows—The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved.
vermilion—Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.
15. closest thyself—rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.
eat and drink—Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.
then—on that account, therefore.
16. was not this to know me—namely, to
show by deeds that one knows God's will, as was the case with
Josiah (compare
17. thine—as opposed to thy father, Josiah.
18. Ah my brother! …
sister!—addressing him with such titles of affection as one
would address to a deceased friend beloved as a brother or
sister (compare
Ah his glory!—"Alas! his majesty."
19. burial of an ass—that is, he shall
have the same burial as an ass would get, namely, he shall be left a
prey for beasts and birds [Jerome]. This
is not formally narrated. But
20. Delivered in the reign of Jehoiachin
(Jeconiah or Coniah), son of Jehoiakim; appended to the previous
prophecy respecting Jehoiakim, on account of the similarity of the two
prophecies. He calls on Jerusalem, personified as a mourning female, to
go up to the highest points visible from Jerusalem, and lament there
(see on
Bashan—north of the region beyond
Jordan; the mountains of Anti-libanus are referred to (
from the passages—namely, of the
rivers (
lovers—the allies of Judea, especially
Egypt, now unable to help the Jews, being crippled by Babylon (
21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.
prosperity—given thee by Me; yet thou
wouldest not hearken to the gracious Giver. The Hebrew is
plural, to express, "In the height of thy prosperity"; so
"droughts" (
thou saidst—not in words, but in thy conduct, virtually.
thy youth—from the time that I brought
thee out of Egypt, and formed thee into a people (
22. wind—the Chaldees, as a parching
wind that sweeps over rapidly and withers vegetation (
eat up … pastors—that is, thy
kings (
23. inhabitant of Lebanon—namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.
how gracious—irony. How graciously
thou wilt be treated by the Chaldees, when they come on thee suddenly,
as pangs on a woman in travail (
24. As I live—God's most solemn formula
of oath (
Coniah—Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
signet—Such ring seals were often of
the greatest value (
right hand—the hand most valued.
I would pluck thee thence—(Compare
25. give … into … hand—"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."
26. thy mother—Nehushta, the queen
dowager (
27. they—Coniah and his mother. He
passes from the second person (
desire—literally, "lift up their soul"
(
28. broken idol—Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.
vessel … no pleasure—(
his seed—(See on
29, 30. O earth! earth! earth!—Jeconiah
was not actually without offspring (compare
no man of his seed … upon the
throne—This explains the sense in which "childless" is used.
Though the succession to the throne failed in his line, still the
promise to David (
CHAPTER 23
This forms the epilogue to the denunciations
of the four kings, in
1. pastors—Shallum, Jehoiakim, Jeconiah,
and Zedekiah (
2. Ye have not … visited them … I will
visit upon you—just retribution. Play upon the double sense
of "visit." "Visit upon," namely, in wrath (
3, 4. Restoration of Judah from Babylon
foretold in language which in its fulness can only apply to the final
restoration of both "Judah" and "Israel" (compare
shepherds … shall feed
them—(
5. As Messianic prophecy extended over many
years in which many political changes took place in harmony with these,
it displayed its riches by a variety more effective than if it had been
manifested all at once. As the moral condition of the Jews required in
each instance, so Messiah was exhibited in a corresponding phase, thus
becoming more and more the soul of the nation's life: so that He is
represented as the antitypical Israel (
unto David—Hengstenberg observes that Isaiah dwells more on His
prophetical and priestly office, which had already been
partly set forth (
righteous Branch—"the Branch of
righteousness" (
prosper—the very term applied to
Messiah's undertaking (
execute judgment and justice in the
earth—(
6. Judah … Israel … dwell
safely—Compare
shall be called, the Lord—that is,
shall be (
our—marks His manhood, which is
also implied in His being a Branch raised unto David, whence His
human title, "Son of David" (compare
Righteousness—marks His
Godhead, for God alone can justify the ungodly (compare
7, 8. Repeated from
9. because of the prophets—so the
Masorites and Targum. But Vulgate, Septuagint, &c., make
this the inscription of the prophecy, Concerning the Prophets: as in
bones shake—(
drunken—God's judgments are
represented as stupefying like wine. The effects of the Holy Spirit
also are compared to those of wine (
because of … words of … holiness—because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law.
10. adulterers—spiritual, that is,
forsakers of God, Israel's true Husband (
swearing—Maurer, &c., translate, "Because of the curse
(of God on it), the land mourneth" (
course … evil—They (both
prophets and people) rush into wickedness (
force … not right—Their powers are used not on the side of rectitude, but on that of falsehood.
11. profane—(
in my house—(
12. slippery ways in …
darkness—Their "way" is their false doctrine which proves
fatal to them (
I will bring evil …
visitation—still more calamities than those already
inflicted. See on
13. folly—literally, "insipidity,"
"unsavouriness" (
in Baal—in the name of Baal; in
connection with his worship (see
caused … to err—(
14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple itself they practised idolatry.
strengthen … hands of
evildoers—(
as Sodom—(
15. gall—poison (see on
16. make you vain—They seduce you to
vanity, that is, idolatry, which will prove a vain trust to you (
of their own heart—of their own
invention (
17. say still—Hebrew, "say in saying," that is, say incessantly.
peace—(
imagination—Hebrew, "obstinacy."
no evil—(
18. A reason is given why the false prophets
should not be heeded: They have not stood in the counsels of
Jehovah (an image from ministers present in a standing
posture at councils of Eastern kings) (compare
19. So far from all prosperity awaiting the
people as the false prophets say (
grievous—literally, "eddying,"
whirling itself about, a tornado. In
fall grievously—it shall be hurled on.
20. in … latter days—that is, "the
year of their visitation" (
21. sent … spoken—"sent" refers to the primary call: "spoken" to the subsequent charges given to be executed. A call is required, not only external, on the part of men, but also internal from God, that one should undertake a pastor's office [Calvin].
22. stood in … counsel—(
they should have turned them from their evil
way—They would have given such counsels to the people as
would have turned them from their sins (
23. Let not the false prophets fancy that
their devices (
24. (
fill heaven and earth—with My
omniscience, providence, power, and essential being (
25. dreamed—I have received a prophetic
communication by dream (
26. prophets—a different Hebrew
form from the usual one, "prophesiers." "How long," cries Jeremiah,
impatient of their impious audacity, "shall these
prophecy-mongers go on prophesying lies?" The answer is given in
27. They "think" to make My people utterly to forget Me. But I will oppose to those dreamers my true prophets.
fathers … for Baal—(
28. God answers the objection which might be
stated, "What, then, must we do, when lies are spoken as truths, and
prophets oppose prophets?" Do the same as when wheat is mixed with
chaff: do not reject the wheat because of the chaff mixed with it, but
discriminate between the false and the true revelations. The test is
adherence to, or forgetfulness of, Me and My law (
that hath a dream—that pretends to
have a divine communication by dream, let him tell it "faithfully,"
that it may be compared with "my word" (
29. As the "fire" consumes the "chaff," [
30. steal my words—a twofold plagiarism;
one steals from the other, and all steal words from Jehovah's true
prophets, but misapply them (see
31. use—rather, "take" their tongue: a
second class (compare
32. Third class: inventors of lies: the climax, and worst of the three.
lightness—wanton inventions (
not profit—that is, greatly injure.
33. What is the burden—play on the
double sense of the Hebrew: an oracle and a
burden. They scoffingly ask, Has he got any new burden
(burdensome oracle: for all his prophecies are disasters)
to announce (
34. The burden—Whoever shall in mockery call the Lord's word "a burden," shall be visited (Margin) in wrath.
35. The result of My judgments shall be, ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a divine response or word. "What hath the Lord answered?"
36. every man's word … his burden—As they mockingly call all prophecies burdens, as if calamities were the sole subject of prophecy, so it shall prove to them. God will take them at their own word.
living God—not lifeless as their dumb idols, ever living so as to be able to punish.
39. I will … forget you—just
retribution for their forgetting Him (
40. not be forgotten—If we translate
CHAPTER 24
1. Lord showed me—
carried … captive
Jeconiah—(
carpenters, &c.—One thousand
artisans were carried to Babylon, both to work for the king there, and
to deprive Jerusalem of their services in the event of a future siege
(
2. figs … first ripe—the
"boccora," or early fig (see on
5. acknowledge—regard with favor, like as thou lookest on the good figs favorably.
for their good—Their removal to
Babylon saved them from the calamities which befell the rest of the
nation and led them to repentance there: so God bettered their
condition (
6. (
not pull … down … not pluck …
up—only partially fulfilled in the restoration from Babylon;
antitypically and fully to be fulfilled hereafter (
7. (
for they shall return—Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.
8. in … Egypt—Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.
9. removed, &c.—(Jer 15:4). Calvin
translates, "I will give them up to agitation, in all," &c.;
This verse quotes the curse (
CHAPTER 25
1. fourth year of Jehoiakim—called the
third year in
3. From the thirteenth year of Josiah, in
which Jeremiah began to prophesy (
4. rising early—(See on
5. Turn … dwell—In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land: Shubu … shebu, "Return" … so shall ye "remain."
every one from … evil—Each must separately repent and turn from his own sin. None is excepted, lest they should think their guilt extenuated because the evil is general.
6. He instances one sin, idolatry, as representative of all their sins; as nothing is dearer to God than a pure worship of Himself.
7. Though ye provoke Me to anger (
9. the north—(see on
my servant—My agent for punishing
(
10. (
candle—lamp (
11. seventy years—(
13. all … written in this book, which
Jeremiah … prophesied against all … nations—It
follows from this, that the prophecies against foreign nations
(forty-sixth through fifty-first chapters) must have been already
written. Hence the Septuagint inserts here those prophecies. But
if they had followed immediately (
14. serve themselves—(
them also—the Chaldees, who heretofore have made other nations their slaves, shall themselves also in their turn be slaves to them. Maurer translates, "shall impose servitude on them, even them."
recompense them—namely, the Chaldees
and other nations against whom Jeremiah had prophesied (
their deeds—rather, "deed," namely,
their bad treatment of the Jews (
15. wine cup—Compare
16. be moved—reel (
18. Jerusalem—put first: for "judgment
begins at the house of God"; they being most guilty whose religious
privileges are greatest (
kings—Jehoiakim, Jeconiah, and Zedekiah.
as it is this day—The accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt.
19. Pharaoh—put next after Jerusalem,
because the Jews had relied most on him, and Egypt and Judea stood on a
common footing (
20. mingled people—mercenary foreign
troops serving under Pharaoh-hophra in the time of Jeremiah. The
employment of these foreigners provoked the native Egyptians to
overthrow him. Psammetichus, father of Pharaoh-necho, also had given a
settlement in Egypt to Ionian and Carian adventurers [Herodotus, 2.152, 154]. (Compare
Uz—in the geographical order here,
between Egypt and the states along the Mediterranean; therefore not the
"Uz" of
remnant of Ashdod—called a "remnant,"
because Ashdod had lost most of its inhabitants in the twenty-nine
years siege by Psammetichus. Compare also see on
21. Edom … Moab …
Ammon—joined together, as being related to Israel (see
22. all the kings of Tyrus—the petty kings of the various dependencies of Tyre.
isles—a term including all maritime
regions (
23. Dedan—north of Arabia (
Tema … Buz—neighboring tribes
north of Arabia (
all … in … utmost
corners—rather, "having the hair cut in angles," a heathenish
custom (see on
24. mingled people—not in the same sense
as in
25. Zimri—perhaps the Zabra
mentioned by Ptolemy between Mecca and
Medina. Zimran also, as Dedan, was one of Abraham's sons by
Keturah (
Elam—properly, west of Persia; but used for Persia in general.
26. Sheshach—Babylon; as the parallelism
in
27. rise no more—The heathen nations in question should fall to rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet is given, "the God of Israel."
28. if they refuse to take the cup—No effort of theirs to escape destruction will avail.
29. If I spared not Mine elect people on
account of sin, much less will I spare you (
be unpunished—"be treated as innocent."
30. roar—image from a destructive lion
(
upon his habitation—rather, "His
pasturage"; keeping up the image of a lion roaring against the flock in
the pasture. The roar was first to go forth over Judea wherein were
"the sheep of His pasture" (
shout … tread …
grapes—(
31. controversy—cause at issue (
plead with all flesh—(
32. from the coasts—rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and wide, so God's judgments shall pass "from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment.
not be lamented—(
neither gathered—to their fathers, in
their ancestral tombs (
dung—(
34. shepherds—princes (
wallow yourselves—Cover yourselves as
thickly with ashes, in token of sorrow, as one who rolls in them (
principal—leaders. The
Septuagint translates "rams," carrying out the image (compare
days of your slaughter … of … dispersions—rather, "your days for slaughter (that is, the time of your being slain), and your dispersions (not 'of your dispersions'), are accomplished (are come)."
pleasant vessel—Ye were once a
precious vessel, but ye shall fall, and so be a broken
vessel (see on
35. Literally, "Flight shall fail the
shepherds … escaping (shall fail) the principal," &c. (
37. habitations—rather, carrying out the
image "pastures" (see on
38. his covert—the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it a prey to the Gentiles [Calvin].
fierceness of …
oppressor—rather, as the Hebrew, for "oppressor" is an
adjective feminine, the word "sword" is understood, which, in
his … anger—If the anger of
Nebuchadnezzar cannot be evaded, how much less that of God (compare
CHAPTER 26
The prophecies which gave the offense were those
given in detail in the seventh, eighth, and ninth chapters (compare
2. in the court—the largest court, from which he could be heard by the whole people.
come to worship—Worship is vain
without obedience (
all the words—(
diminish not a word—(
3. if so be—expressed according to human conceptions; not as if God did not foreknow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer which left them without excuse [Calvin].
5. prophets—the inspired interpreters of
the law (
6. like Shiloh—(see on
curse—(
8. priests—The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the sanction of the priests.
prophets—the false prophets. The
charge against Jeremiah was that of uttering falsehood in Jehovah's
name, an act punishable with death (
10. princes—members of the Council of State or Great Council, which took cognizance of such offenses.
heard—the clamor of the popular tumult.
came up—from the king's house to the temple, which stood higher than the palace.
sat—as judges, in the gate, the usual place of trying such cases.
new gate—originally built by Jotham
("the higher gate,"
12. Lord sent me—a valid justification against any laws alleged against him.
against … against—rather,
"concerning." Jeremiah purposely avoids saying, "against," which would
needlessly irritate. They had used the same Hebrew word (
13. (
14. Jeremiah's humility is herein shown, and
submission to the powers that be (
15. bring … upon yourselves—So far
will you be from escaping the predicted evils by shedding my blood,
that you will, by that very act, only incur heavier penalties (
16. princes … all the people—The
fickle people, as they were previously influenced by the priests to
clamor for his death (
17. Compare Gamaliel's interposition (
elders—some of the "princes" mentioned
(
18. (
Morasthite—called so from a village of the tribe Judah.
Hezekiah—The precedent in the reign of such a good king proved that Jeremiah was not the only prophet, or the first, who threatened the city and the temple without incurring death.
mountain of the house—Moriah, on which stood the temple (peculiarly called "the house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration; he adapts the language to his own style, showing thereby his authority in his treatment of Scripture, as being himself inspired.
19. Hezekiah, so far from killing him, was led
"to fear the Lord," and pray for remission of the sentence against
Judah (
Lord repented—(
Thus—if we kill Jeremiah.
20. As the flight and capture of Urijah must
have occupied some time, "the beginning of the reign of Jehoiakim"
(
And … also—perhaps connected
with
22. Jehoiakim sent … into Egypt—He
had been put on the throne by Pharaoh of Egypt (
23. graves of the common
people—literally, "sons of the people" (compare
24. Ahikam—son of Shaphan the scribe, or
royal secretary. He was one of those whom King Josiah, when struck by
the words of the book of the law, sent to inquire of the Lord (
people to put him to death—Princes
often, when they want to destroy a good man, prefer it to be done by a
popular tumult rather than by their own order, so as to reap the fruit
of the crime without odium to themselves (
CHAPTER 27
1. Jehoiakim—The prophecy that follows
was according to this reading given in the fourth year of Jehoiakim,
fifteen years before it was published in the reign of Zedekiah to whom
it refers; it was thus long deposited in the prophet's bosom, in order
that by it he might be supported under trials in his prophetic career
in the interim [Calvin]. But "Zedekiah"
may be the true reading. So the Syriac and Arabic
Versions.
2. bonds—by which the yoke is made fast
to the neck (
yokes—literally, the carved piece of
wood attached at both ends to the two yokes on the necks of a pair of
oxen, so as to connect them. Here the yoke itself. The
plural is used, as he was to wear one himself, and give the
others to the ambassadors; (
3. And send them to the king of Edom, &c.—Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to Pherecydes in Clement of Alexandria [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.
5. God here, as elsewhere, connects with the
symbol doctrine, which is as it were its soul, without which it would
be not only cold and frivolous, but even dead [Calvin]. God's mention of His supreme power is in
order to refute the pride of those who rely on their own power (
given it unto whom it seemed meet unto
me—(
6. beasts of the field—not merely the
horses to carry his Chaldean soldiers, and oxen to draw his provisions
[Grotius]; not merely the deserts,
mountains, and woods, the haunts of wild beasts, implying his unlimited
extent of empire [Estius]; but the
beasts themselves by a mysterious instinct of nature. A reproof to men
that they did not recognize God's will, which the very beasts
acknowledged (compare
7. son … son's son—(
time of his land—that is, of its
subjugation or its being "visited" in wrath (
serve themselves of him—make him their
servant (
8. until I have consumed them by his hand—until by these consuming visitations I have brought them under his power.
9. ye—the Jews especially, for whom the address to the rest was intended.
enchanters—augurs [Calvin], from a root, the "eyes," that is, lookers
at the stars and other means of taking omens of futurity; or another
root, a "fixed time," observers of times: forbidden in the law (
10. to remove you—expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.
11. serve … till it—The same Hebrew root expresses "serve" and "till," or "cultivate." Serve ye the king of Babylon, and the land will serve you [Calvin].
12. I spake also—translate, "And I spake," &c. Special application of the subject to Zedekiah.
13. Why … die—by running on your
own ruin in resisting Nebuchadnezzar after this warning (
14. lie—(
15. in my name—The devil often makes
God's name the plea for lies (
16. The "vessels" had been carried away to
Babylon in the reign of Jeconiah (
18. at Jerusalem—that is, in other
houses containing such vessels, besides the house of God and the king's
palace. Nebuzara-dan, captain of the guard under Nebuchadnezzar,
carried all away (
19. (
22. until … I visit them—in wrath
by Cyrus (
restore them—by the hand of Cyrus
(
CHAPTER 28
1. in the beginning of the reign of Zedekiah—The Jews often divided any period into two halves, the beginning and the end. As Zedekiah reigned eleven years, the fourth year would be called the beginning of his reign, especially as during the first three years affairs were in such a disturbed state that he had little power or dignity, being a tributary; but in the fourth year he became strong in power.
Hananiah—Another of this name was one
of the three godly youths who braved Nebuchadnezzar's wrath in the fear
of God (
Gibeon—one of the cities of the priests, to which order he must have belonged.
2. broken the yoke—I have determined
to break: referring to Jeremiah's prophecy (
3. two full years—literally, "years of
days." So "a month of days," that is, all its days complete (
4. bring again … Jeconiah—not
necessarily implying that Hananiah wished Zedekiah to be
superseded by Jeconiah. The main point intended was that the
restoration from Babylon should be complete. But, doubtless, the false
prophet foretold Jeconiah's return (
5. the prophet Jeremiah—the epithet,
"the prophet," is prefixed to "Jeremiah" throughout this chapter, to
correspond to the same epithet before "Hananiah"; except in
6. Amen—Jeremiah prays for the
people, though constrained to prophesy against them (
8. prophets … before me—Hosea, Joel, Amos, and others.
evil—a few manuscripts, read
"famine," which is more usually associated with the
specification of war and pestilence (
9. peace—Hananiah had given no warning
as to the need of conversion, but had foretold prosperity
unconditionally. Jeremiah does not say that all are true prophets who
foretell truths in any instance (which
10. the yoke—(
11. neck of all nations—opposed to
13. Thou hast broken … wood … thou
shalt make … iron—Not here, "Thou hast broken
… wood," and "I will make … iron" (compare
14. I have put—Though Hananiah and those
like him were secondary instruments in bringing the iron yoke on Judea,
God was the great First Cause (
15. makest … trust in a lie—(
16. this year … die—The prediction
was uttered in the fifth month (
rebellion—opposition to God's plain
direction, that all should submit to Babylon (
CHAPTER 29
1. residue of the elders—those still surviving from the time when they were carried to Babylon with Jeconiah; the other elders of the captives had died by either a natural or a violent death.
2. queen—Nehushta, the queen mother,
daughter of Elnathan (
princes—All the men of authority were taken away lest they should organize a rebellion. Jeremiah wrote his letter while the calamity was still recent, to console the captives under it.
3. Zedekiah … sent unto Babylon—In
Hilkiah—the high priest who found the
book of the law in the house of the Lord, and showed it to "Shaphan"
the scribe (the same Shaphan probably as here), who showed it to King
Josiah (
5. Build … houses—In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their home.
6. that ye … be … not diminished—It was God's will that the seed of Abraham should not fail; thus consolation is given them, and the hope, though not of an immediate, yet of an ultimate, return.
7. (
8. your dreams which ye caused to be
dreamed—The Latin adage says, "The people wish to be
deceived, so let them be deceived." Not mere credulity misleads men,
but their own perverse "love of darkness rather than light." It was not
priests who originated priestcraft, but the people's own morbid
appetite to be deceived; for example, Aaron and the golden calf (
10. (See on
good word—promise of a return.
11. I know—I alone; not the false prophets who know nothing of My purposes, though they pretend to know.
thoughts … I think—(
expected end—literally, "end and
expectation," that is, an end, and that such an end as you wish for.
Two nouns joined by "and," standing for a noun and adjective. So in
12. Fulfilled (
go—to the temple and other places of prayer: contrasted with their previous sloth as to going to seek God.
13. (
14. to be found—(
turn … captivity—play upon sounds, shabti … shebith.
15. Because—referring not to the
preceding words, but to
16. people … in this city … not gone
forth—So far from your returning to Jerusalem soon, even
your brethren still left dwelling there shall themselves also be
cast into exile. He mentions "the throne of David," lest they
should think that, because David's kingdom was to be perpetual, no
severe, though temporary, chastisements could interpose (
17. vile figs—Hebrew, "horrible,"
or nauseous, from a root, "to regard with loathing" (see
18. removed to all …
kingdoms—(
curse, &c.—(Jer 29:6; 18:16; 19:8).
21. Zedekiah—brother of Zephaniah (
22. shall be taken … a curse—that is, a formula of imprecation.
Lord make thee like Zedekiah—(Compare
roasted in the fire—a Chaldean
punishment (
23. villainy—literally, "sinful folly"
(
24-32. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him.
Nehelamite—a name derived either from
his father or from a place: alluding at the same time to the
Hebrew meaning, "a dreamer" (compare
25. in thy name—without sanction of "the
Lord of hosts, the God of Israel," which words stand in antithesis to
"thy name" (
Zephaniah—the second priest, or
substitute (Sagan) of the high priest. He was one of those sent
to consult Jeremiah by Zedekiah (
26. thee … in the stead of Jehoiada—Zephaniah's promotion as second priest, owing to Jehoiada's being then in exile, was unexpected. Shemaiah thus accuses him of ingratitude towards God, who had so highly exalted him before his regular time.
ye should be officers … for every
man—Ye should, as bearing rule in the temple (see on
mad—Inspired prophets were often so
called by the ungodly (
prison—rather, "the stocks" (see on
stocks—from a root, "to confine";
hence rather, "a narrow dungeon." According to
27. of Anathoth—said contemptuously, as "Jesus of Nazareth."
maketh himself—as if God had not made him one, but he himself had done so.
28. Referring to Jeremiah's first letter to
Babylon (
29. Zephaniah … read … in the ears of
Jeremiah—He seems to have been less prejudiced against
Jeremiah than the others; hence he reads the charge to the prophet,
that he should not be condemned without a hearing. This accords with
Shemaiah's imputation against Zephaniah for want of zeal against
Jeremiah (
30. This resumes the thread of the sentence
which began at
32. not … a man to dwell—(
not … behold the good—As he despised the lawful time and wished to return before the time God had expressly announced, in just retribution he should not share in the restoration from Babylon at all.
rebellion—going against God's revealed
will as to the time (
CHAPTER 30
2. Write … in a book—After the
destruction of Jerusalem Jeremiah is not ordered as heretofore to
speak, but to write the succeeding prophecy (
3. bring again … captivity of … Israel
and Judah—the restoration not merely of the Jews
(treated of in this thirtieth chapter), but also of the ten tribes
("Israel"; treated in the thirty-first chapter), together forming the
whole nation (
5. We have heard … trembling—God
introduces the Jews speaking that which they will be reduced to at last
in spite of their stubbornness. Threat and promise are combined: the
former briefly; namely, the misery of the Jews in the Babylonian
captivity down to their "trembling" and "fear" arising from the
approach of the Medo-Persian army of Cyrus against Babylon; the promise
is more fully dwelt on; namely, their "trembling" will issue in a
deliverance as speedy as is the transition from a woman's labor pangs
to her joy at giving birth to a child (
6. Ask—Consult all the authorities, men
or books, you can, you will not find an instance. Yet in that coming
day men will be seen with their hands pressed on their loins, as women
do to repress their pangs. God will drive men through pain to gestures
more fitting a woman than a man (
paleness—properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
7. great—marked by great calamities
(
none like it … but he shall be
saved—(
8. his yoke … thy neck—his, that
is, Jacob's (
9. Instead of serving strangers (
David, their king—No king of
David's seed has held the scepter since the captivity; for Zerubbabel,
though of David's line, never claimed the title of "king." The Son
of David, Messiah, must therefore be meant; so the Targum
(compare
raise up—applied to the judges whom
God raised up as deliverers of Israel out of the hand of
its oppressors (
10. from afar—Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed—Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet … none … make …
afraid—(
11. though … full end of all nations …
yet … not … of thee—(
in measure—literally, "with judgment,"
that is, moderation, not in the full rigor of justice (
not … altogether
unpunished—(
12. The desperate circumstances of the Jews
are here represented as an incurable wound. Their sin is so grievous
that their hope of the punishment (their exile) soon coming to an end
is vain (
13. none to plead—a new image from a court of justice.
bound up—namely, with the bandages applied to tie up a wound.
no healing medicines—literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
14. lovers—the peoples formerly allied
to thee, Assyria and Egypt (compare
seek thee not—have cast away all concern for thee in thy distress.
wound of an enemy—a wound such as an
enemy would inflict. God condescends to employ language adapted to
human conceptions. He is incapable of "enmity" or "cruelty"; it was
their grievous sin which righteously demanded a grievous punishment,
as though He were an "enemy" (
15. Why criest thou—as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [Calvin].
16. Therefore—connected with
devour thee … be devoured … spoil
… be a spoil … prey upon … give for a
prey—retribution in kind (see on
17. (
Outcast—as a wife put away by her
husband (
Zion—alluding to its Hebrew
meaning, "dryness"; "sought after" by none, as would be the case with
an arid region (
18. bring again … captivity—(
tents—used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places—(
own heap—on the same hill, that is,
site, a hill being the usual site chosen for a city (compare
palace—the king's, on Mount Zion.
remain—rather, "shall be inhabited"
(see on
19. thanksgiving—The Hebrew word
includes confession as well as praise; for, in the case
of God, the highest praises we can bestow are only
confessing what God really is [Bengel], (
multiply them—(
20. as aforetime—as flourishing as in the time of David.
21. their nobles—rather, "their Glorious
One," or "Leader" (compare
of themselves—of their own nation, a
Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus
(hereditary high priest and governor), only as types of Christ (
cause him to draw near—as the great
Priest (
who … engaged … heart to
approach—literally, "pledged his heart," that is, his life; a
thing unique; Messiah alone has made His life responsible as the surety
(
22. ye shall be my people, &c.—The
covenant shall be renewed between God and His people through Messiah's
mediation (
23, 24. (
continuing—literally, "sojourning,"
abiding constantly; appropriately here in the case of Babylon, which
was to be permanently destroyed, substituted for "whirling
itself about" ("grievous" in English Version) (see on
CHAPTER 31
As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.
1. At the same time—"In the latter days"
(
the God of—manifesting My grace
to (
all … Israel—not the exiles of
the south kingdom of Judah only, but also the north
kingdom of the ten tribes; and not merely Israel in general, but
"all the families of Israel." Never yet fulfilled (
2. Upon the grace manifested to Israel "in the
wilderness" God grounds His argument for renewing His favors to them
now in their exile; because His covenant is "everlasting" (
I went to cause him to rest—namely, in
the pillar of cloud and fire, the symbol of God's presence, which
went before Israel to search a resting-place (
3. Israel gratefully acknowledges in reply
God's past grace; but at the same time tacitly implies by the
expression "of old," that God does not appear to her now. "God
appeared to me of old, but now I am forsaken!" God replies, Nay,
I love thee with the same love now as of old. My love was not a
momentary impulse, but from "everlasting" in My counsels, and
to "everlasting" in its continuance; hence originated the
covenant whereby I gratuitously adopted thee (
with loving kindness …
drawn—(
4. I will build … thou shalt be
built—The combination of the active and passive
to express the same fact implies the infallible certainty of its
accomplishment. "Build," that is, establish in prosperity (
adorned with … tabrets—(
dances—holy joy, not carnal mirth.
5. Samaria—the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.
eat … as common—literally,
"shall profane," that is, shall put to common use. For the first three
years after planting, the vine was "not to be eaten of"; on the fourth
year the fruit was to be "holy to praise the Lord withal"; on the fifth
year the fruit was to be eaten as common, no longer restricted
to holy use (
6. The watchmen stationed on eminences (types
of the preachers of the gospel), shall summon the ten tribes to go up
to the annual feasts at Jerusalem ("Zion"), as they used to do before
the revolt and the setting up of the idol calves at Dan and Beer-sheba
(
Mount Ephraim—not one single mountain, but the whole mountainous region of the ten tribes.
our God—from whom we formerly
revolted, but who is now our God. An earnest of that good time
to come is given in the partial success of the gospel in its first
preaching in Samaria (
7. The people are urged with praises and
prayers to supplicate for their universal restoration. Jehovah is
represented in the context (
for Jacob—on account of Jacob; on account of his approaching deliverance by Jehovah.
among—"for," that is, on account of, would more exactly suit the parallelism to "for Jacob."
chief of the nations—Israel: as the
parallelism to "Jacob" proves (compare
8. north—Assyria, Media, &c. (see on
gather from … coasts of …
earth—(
blind … lame, &c.—Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.
a great company—or, they shall return "in a great company" [Maurer].
9. weeping—for their past sins which
caused their exile (
supplications—(Compare
I will cause … to walk by … waters
… straight way—(
Ephraim—the ten tribes no longer severed from Judah, but forming one people with it.
my first-born—(
10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather—He who scattered knows where to find Israel; He who smote can also heal.
keep—not only will gather, but
keep safely to the end (
shepherd—(
11. ransomed … from … hand of …
stronger—No strength of the foe can prevent the Lord from
delivering Jacob (
12. height of Zion—(
flow—There shall be a conflux
of worshippers to the temple on Zion (
to the goodness of … Lord—(See
watered garden—(
not sorrow any more—referring to the
Church triumphant, as well as to literal Israel (
13. young … old—(
14. my goodness—(
15. Ramah—In Benjamin, east of the great
northern road, two hours' journey from Jerusalem. Rachel, who all her
life had pined for children (
16. thy work—thy parental weeping for thy children [Rosenmuller]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [Calvin].
come again—(
17. hope in … end—All thy calamities shall have a prosperous issue.
18. Ephraim—representing the ten tribes.
bemoaning himself—The spirit of
penitent supplication shall at last be poured on Israel as the
necessary forerunner of their restoration (
Thou hast chastised me, and I was chastised—In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.
bullock unaccustomed to … yoke—A
similar image occurs in
turn thou me—by Thy converting Spirit
(
19. after that I was turned, I
repented—Repentance in the full sense follows, not precedes,
our being turned to God by God (
instructed—made to learn by chastisement. God's Spirit often works through the corrections of His providence.
smote upon … thigh—(
bear … reproach of … youth—"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.
20. Is Ephraim my dear son? &c.—The
question implies that a negative answer was to be expected. Who would
have thought that one so undutiful to His heavenly Father as Ephraim
had been should still be regarded by God as a "pleasant child?"
Certainly he was not so in respect to his sin. But by virtue of
God's "everlasting love" (
spake against—threatened him for his idolatry.
remember—with favor and concern, as in
bowels … troubled for him—(
21. waymarks—pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.
highway—(
22. go about—namely, after human helps
(
23. Jerusalem again shall be the metropolis of
the whole nation, the seat of "justice" (
24. Judah … cities … husbandmen … they with flocks—Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.
25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
26. The words of Jeremiah: Upon this
(or, By reason of this) announcement of a happy restoration, "I
awaked" from the prophetic dream vouchsafed to me (
27. He shows how a land so depopulated shall
again be peopled. God will cause both men and beasts in
it to increase to a multitude (
28. (
29. In those days—after their punishment has been completed, and mercy again visits them.
fathers … eaten … sour grape …
children's teeth … on edge—the proverb among the
exiles' children born in Babylon, to express that they suffered the
evil consequences of their fathers' sins rather than of their own
(
30. (
31. the days … new covenant with …
Israel … Judah—The new covenant is made with literal
Israel and Judah, not with the spiritual Israel,
that is, believers, except secondarily, and as grafted on the stock of
Israel (
32. Not … the covenant that I made with
… fathers—the Old Testament covenant, as contrasted
with our gospel covenant (
took … by … hand—(
although I was an husband—(compare
33. will be their God—(
34. True, specially of Israel (
forgive … iniquity … remember
… no more—(
35. divideth … sea when … waves
… roar … Lord of hosts … name—quoted from
36. a nation—Israel's national
polity has been broken up by the Romans. But their preservation as a
distinct people amidst violent persecutions, though scattered
among all nations for eighteen centuries, unamalgamated, whereas
all other peoples under such circumstances have become incorporated
with the nations in which they have been dispersed, is a perpetual
standing miracle (compare
37. (Compare
for all that they have done—namely, all the sins. God will regard His own covenant promise, rather than their merits.
38. tower of Hananeel—The city shall
extend beyond its former bounds (
gate of … corner—(
39. measuring-line—(
Gareb—from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.
Goath—from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [Junius].
40. valley of … dead—Tophet, where
the bodies of malefactors were cast (
fields … Kidron—so
horse gate—Through it the king's
horses were led forth for watering to the brook Kidron (
for ever—The city shall not only be
spacious, but both "holy to the Lord," that is, freed from all
pollutions, and everlasting (
CHAPTER 32
1. tenth year—The siege of Jerusalem had
already begun, in the tenth month of the ninth year of Zedekiah (
2. in … court of …
prison—that is, in the open space occupied by the guard, from
which he was not allowed to depart, but where any of his friends might
visit him (
4. his eyes shall behold his eyes—that
is, only before reaching Babylon, which he was not to
see.
5. visit him—in a good sense (
though ye fight … shall not
prosper—(
6. Jeremiah said—resuming the thread of
7. son of Shallum thine uncle—therefore, Jeremiah's first cousin.
field … in Anathoth—a sacerdotal
city: and so having one thousand cubits of suburban fields outside the
wall attached to it (
8. Then I knew—Not that Jeremiah previously doubted the reality of the divine communication, but, the effect following it, and the prophet's experimentally knowing it, confirmed his faith and was the seal to the vision. The Roman historian, Florus (2.6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; implying the calm confidence of the ultimate issue entertained by the Roman people.
9. seventeen shekels of silver—As the shekel was only 2s. 4d.., the whole would be under £2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jeremiah or his heirs. Perhaps the "seven shekels," which in the Hebrew (see Margin) are distinguished from the "ten pieces of silver," were shekels of gold [Maurer].
10. subscribed—I wrote in the
deed, "book of purchase" (
weighed—coined money was not in early
use; hence money was "weighed" (
11. evidence … sealed …
open—Two deeds were drawn up in a contract of sale; the one,
the original copy, witnessed and sealed with the public seal; the other
not so, but open, and therefore less authoritative, being but a
copy. Gataker thinks that the
purchaser sealed the one with his own seal; the other he showed
to witnesses that they might write their names on the back of it and
know the contents; and that some details, for example, the conditions
and time of redemption were in the sealed copy, which the
parties might not choose to be known to the witnesses, and which were
therefore not in the open copy. The sealed copy, when opened
after the seventy years' captivity, would greatly confirm the faith of
those living at that time. The "law and custom" refer, probably, not
merely to the sealing up of the conditions and details of purchase, but
also to the law of redemption, according to which, at the return to
Judea, the deed would show that Jeremiah had bought the field by his
right as next of kin (
12. Baruch—Jeremiah's amanuensis and
agent (
before all—In sales everything
clandestine was avoided; publicity was required. So here, in the court
of prison, where Jeremiah was confined, there were soldiers and others,
who had free access to him, present (
14. in an earthen vessel—that the documents might not be injured by the moisture of the surrounding earth; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come.
15. (Compare
16. Jeremiah, not comprehending how God's threat of destroying Judah could be reconciled with God's commanding him to purchase land in it as if in a free country, has recourse to his grand remedy against perplexities, prayer.
17. hast made … heaven—Jeremiah
extols God's creative power, as a ground of humility on his part as
man: It is not my part to call Thee, the mighty God, to account for Thy
ways (compare
too hard—In
18. (
19. counsel … work—devising
… executing (
eyes … open upon all—(
to give … according to …
ways—(
20. even unto this day—Thou hast given "signs" of Thy power from the day when Thou didst deliver Israel out of Egypt by mighty miracles, down to the present time [Maurer]. Calvin explains it, "memorable even unto this day."
among other men—not in Israel only,
but among foreign peoples also. Compare for "other" understood,
made thee a name—(
as at this day—a name of power, such as Thou hast at this day.
21. (
22. given … didst swear—God gave it by a gratuitous covenant, not for their deserts.
a land flowing with milk and
honey—(See on
23. all … thou commandedst … all this evil—Their punishment was thus exactly commensurate with their sin. It was not fortuitous.
24. mounts—mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city.
behold, thou seest it—connected with
25. for the city, &c.—rather, "though," &c.
27. Jehovah retorts Jeremiah's own words: I am
indeed, as thou sayest (
29. burn … houses upon whose roofs …
incense unto Baal—retribution in kind. They burnt incense
to Baal, on the houses, so the houses shall be burnt
(
to provoke me—indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.
30. have … done—literally, "have been doing"; implying continuous action.
only … evil … only provoked me—They have been doing nothing else but evil; their sole aim seems to have been to provoke Me.
their youth—the time when they were in the wilderness, having just before come into national existence.
31. provocation of mine anger—literally,
"for mine anger." Calvin,
therefore, connects these words with those at the end of the verse,
"this city has been to me an object for mine anger (namely, by
reason of the provocations mentioned,
from the day that they built it—Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Canaanites.
32. priests … prophets—(
33. (
34. (
35. cause … pass through …
fire—By way of purification, they passed through with bare
feet (
Molech—meaning "king"; the same as
Milcom (
I commanded … not—This cuts off
from the superstitious the plea of a good intention. All "will-worship"
exposes to God's wrath (
36. And now therefore—rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrary to all that might have been expected, restore them.
ye say, It shall be delivered into … king of Babylon—The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.
37. (See on
38. (
39. one heart—all seeking the Lord
with one accord, in contrast to their state when only scattered
individuals sought Him (
for … good of them—(
40. (
not depart from me—never yet fully realized as to the Israelites.
I will not turn away from them …
good—(
put my fear in … hearts … not depart from me—Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.
41. rejoice over them—(
plant … assuredly—rather, "in
stability," that is, permanently, for ever (
42. (
43. (
whereof ye say, It is desolate—(
44. Referring to the forms of contract (
Benjamin—specified as Anathoth;
Jeremiah's place of residence where the field lay (
CHAPTER 33
1. shut up—(
2. maker thereof—rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.
formed it—namely, Jerusalem (
Lord … his name—(
3. Call … I will answer—(
mighty things—Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [Maurer], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [Piscator].
thou knowest not—Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.
4. houses … thrown down by the
mounts—namely, by the missiles cast from the besiegers'
mounds (
5. They—the Jews; the defenders of the
"houses" (
6. (
cure—literally, the long linen bandage employed in dressing wounds.
truth—that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.
7. cause … to return—that is,
reverse (
as at the first—(
8. cleanse—(
all their iniquity … all their
iniquities—both the principle of sin within, and its
outward manifestations in acts. The repetition is in order that
the Jews may consider how great is the grace of God in not merely
pardoning (as to the punishment), but also cleansing them
(as to the pollution of guilt); not merely one iniquity, but all
(
9. it—the city.
a name … a praise—(
them—the inhabitants of Jerusalem.
they shall fear … for all the
goodness—(
10. ye say … desolate—(
11. (
Praise the Lord, &c.—the words of
sacrifice of praise—(
12. habitation of shepherds …
flocks—in contrast to
13. pass … under … hands of him that
telleth them—Shepherds, in sending forth and bringing back
their sheep to the folds, count them by striking each as it
passes with a rod, implying the shepherd's provident care that not one
should be lost (
14. perform—"I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [Calvin].
15. Repeated from
the land—the Holy Land: Israel and
Judah (
16. Jerusalem—In
17. The promises of perpetuity of the throne
of David fulfilled in Messiah, the son of David (
18. Messiah's literal priesthood (
20. covenant of the day—that is,
covenant with the day: answering to "covenant with David"
(
22. (
24. this people—certain of the Jews,
especially those who spoke with Jeremiah in the court of the prison
(
the two families—Judah and Israel.
before them—in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, "My people," of itself, shows God has not cast off Israel for ever.
25. (
26. Isaac—(
CHAPTER 34
The prophecy (
1. Jerusalem and … all the cities
thereof—(see on
3. (
4, 5. Mitigation of Zedekiah's punishment.
5. the burnings of thy fathers—Thy
funeral shall be honored with the same burning of aromatic spices as
there was at the funerals of thy fathers (
Ah, lord!—The Hebrews in their chronology (Seder Olam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (that is, paying the penalty for the sins) of former ages."
7. these … retained—alone (compare
8. By the law a Hebrew, after having been a
bond-servant for six years, on the seventh was to be let go free (
Zedekiah made a covenant—with solemn
ceremonial in the temple (
them—bond-servants (
9. none … serve himself of a
Jew—(
11. During the interruption of the siege by
Pharaoh-hophra (compare
13. The last year of Zedekiah was the
sabbatical year. How just the retribution, that they who, against God's
law and their own covenant, enslaved their brethren, should be doomed
to bondage themselves: and that the bond-servants should enjoy the
sabbatical freedom at the hands of the foe (
14. At the end of seven years—that is,
not on the eighth year, but within the limit of the seventh
year, not later than the end of the seventh year (
15. in the house … called by my
name—the usual place of making such covenants (
16. polluted my name—by violating your
oath (
17. not … proclaiming liberty—Though the Jews had ostensibly emancipated their bond-servants, they virtually did not do so by revoking the liberty which they had granted. God looks not to outward appearances, but to the sincere intention.
I proclaim a liberty—retribution
answering to the offense (
to be removed—The Hebrew
expresses agitation (see on
18. passed between the parts thereof—The
contracting parties in the "covenant" (not here the law in
general, but their covenant made before God in His house to
emancipate their slaves,
20. I will even give—resuming the
sentence begun, but not completed (
seek their life—implacably: satisfied with nothing short of their blood; not content with booty.
dead bodies—The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed.
21. gone up—that is, raised the siege in
order to meet Pharaoh-hophra (
22. I will command—Nebuchadnezzar, impelled unconsciously by a divine instigation, returned on the withdrawal of the Egyptians.
CHAPTER 35
By the obedience of the Rechabites to their father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how much God loves and rewards obedience, and hates and punishes disobedience.
2. Rechabites—a nomadic tribe belonging
to the Kenites of Hemath (
bring … into … house of …
Lord—because there were suitable witnesses at hand there from
among the priests and chief men, as also because he had the power
immediately to address the people assembled there (
chambers—which were round about the temple, applied to various uses, for example, to contain the vestments, sacred vessels, &c.
3. Jaazaniah—the elder and chief of the clan.
4. man of God—a prophet (
keeper of the door—Hebrew, "of
the vessel." Probably the office meant is that of the priest who kept
in charge the capitation money paid for the use of the temple and the
votive offerings, such as silver vessels, &c. There were seven such
keepers [Grotius]. Compare
I said … Drink—Jeremiah does not
say, The Lord saith, Drink: for then they would have been bound
to obey. Contrast the case in
6. Jonadab … our father—that is,
forefather and director, three hundred years before (
7. tents—(
live many days—according to the
promise connected with the fifth commandment (
strangers—They were not of the stock
of Jacob, but sojourners in Israel. Types of the children of God,
pilgrims on earth, looking for heaven as their home: having little to
lose, so that losing times cost them little alarm; sitting loose to
what they have (
8. all that he … charged us … all our
days, we … wives … sons …
daughters—unreserved obedience in all particulars, at all
times, and on the part of all, without exception: in these respects
Israel's obedience to God was wanting. Contrast
11. Chaldeans … Syrians—when
Jehoiakim revolted from Nebuchadnezzar (
14. obey … father's commandment:
notwithstanding I—(
rising early and speaking—God Himself speaking late and early by His various ways of providence and grace.
15. In
17. because I have spoken … not heard
… I … called … not answered—(
19. not want a man to stand before
me—There shall always be left representatives of the clan
to worship Me (
CHAPTER 36
1. fourth year—The command to write the
roll was given in the fourth year, but it was not read publicly till
the fifth year. As Isaiah subjoined to his predictions a history of
events confirming his prophecies (
2. roll of a book—a book formed of
prepared skins made into a roll. Compare "volume of the book," that is,
the Pentateuch (
against … nations—(
from … days of Josiah—(
3. hear—consider seriously.
return … from … evil
way—(
4. all … words of … Lord—God
specially suggesting what might otherwise have escaped his memory, and
directing the choice of words, as well as the substance (
5. I am shut up—not in prison, for there
is no account of his imprisonment under Jehoiakim, and
6. go—on the following year (
fasting day—(See
7. present …
supplication—literally, "supplication shall fall"; alluding
to the prostrate attitude of the supplicants (
9. they proclaimed … to all the people … to all, &c.—rather, "all the people … all the people proclaimed a fast" [Michaelis]. The chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast.
10. chamber—Baruch read from the window
or balcony of the chamber looking into the court where the people were
assembled. However, some of the chambers were large enough to contain a
considerable number (
Gemariah—distinct from the Gemariah,
son of Hilkiah, in
Shaphan—the same person as in
scribe—secretary of state, or he who presided over the public records.
higher court—that of the priests, the
court of the people being lower (
new gate—(
12. scribe's chamber—an apartment in the palace occupied by the secretary of state.
princes—holding a counsel of state at the time.
Elnathan—who had already been an
instrument of evil in Jehoiakim's hand (
Hananiah—the false prophet (
14. Jehudi—of a good family, as appears from his pedigree being given so fully, but in a subordinate position.
come—Instead of requiring Baruch to come to them, they ought to have gone to the temple, and there professed their penitence. But pride forbade it [Calvin].
16. afraid, both one and
other—Hebrew, "fear-stricken," they turned to one
another (compare
We will surely tell the king—not the language of threatening but implying that the matter is of such moment that the king ought to be made acquainted with it, so as to seek some remedy against the divine anger.
17. What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies continuously, or accurately from the prophet's own dictation.
18. his mouth—Baruch replies it was by
the oral dictation of the prophet;
ink—his specification of the "ink" implies: I added nothing save the hand, pen, and ink.
19. Showing that they were not altogether
without better feelings (compare
20. chamber—There were chambers in the
king's palace round the court or great hall, as in the temple (
21. sent Jehudi—Note how unbelievers flee from God, and yet seek Him through some kind of involuntary impulse [Calvin]. Jehudi seems to have been the king's ready tool for evil.
22. winter house—(
ninth month—namely, of the religious year, that is, November or December.
fire on … hearth—rather, the stove was burning before him. In the East neither chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make it retain the heat.
23. three or four leaves—not distinct leaves as in a book, but the consecutive spaces on the long roll in the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as the books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the writing divided into columns, like pages.
pen-knife—the writer's knife with
which the reed, used as a pen, was mended. "He" refers to the king
(
24. The king and his "servants" were more
hardened than the "princes" and councillors (see on
25. (See on
26. Hammelech—not as Margin, "of
the king." Jehoiakim at this time (the fifth year of his reign) had no
grown-up son: Jeconiah, his successor, was then a boy of eleven
(compare
hid them—(
27. roll, and … words—that is, the roll of words.
28. all the former words—It is in vain
that the ungodly resist the power of Jehovah: not one of His words
shall fall to the ground (
29. say to Jehoiakim—not in person, as
Jeremiah was "hidden" (
saying, Why—This is what the king had desired to be said to Jeremiah if he should be found; kings often dislike the truth to be told them.
30. He shall have none to sit upon the
throne—fulfilled (
dead body … cast out—(
day … heat … night …
frost—There are often these variations of temperature in the
East between night and day (
32. added besides … many like
words—Sinners gain nothing but additional punishment by
setting aside the word of Jehovah. The law was similarly rewritten
after the first tables had been broken owing to Israel's idolatry
(
CHAPTER 37
1. Coniah—curtailed from Jeconiah by way of reproach.
whom—referring to Zedekiah, not to
Coniah (
2. Amazing stupidity, that they were not
admonished by the punishment of Jeconiah [Calvin], (
3. Zedekiah … sent—fearing lest,
in the event of the Chaldeans overcoming Pharaoh-hophra, they should
return to besiege Jerusalem. See on
Zephaniah—an abettor of rebellion
against God (
4. Jeremiah … not put … into
prison—He was no longer in the prison court, as he had been
(
5. After this temporary diversion, caused by
Pharaoh in favor of Jerusalem, the Egyptians returned no more to its
help (
7. shall return—without accomplishing any deliverance for you.
8. (
9. yourselves—Hebrew, "souls."
10. yet … they—Even a few wounded men would suffice for your destruction.
11. broken up—"gone up."
12. Benjamin—to his own town, Anathoth.
to separate himself—Margin translates, "to slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonorable way; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. Rather, it means, to separate himself, or to divide his place of residence, so as to live partly here, partly there, without fixed habitation, going to and fro among the people [Ludovicus De Dieu]. Maurer translates, "to take his portion thence," to realize the produce of his property in Anathoth [Henderson], or to take possession of the land which he bought from Hanameel [Maurer].
13. ward—that is, the "guard," or "watch."
Hananiah—whose death Jeremiah
predicted (
15. scribe—one of the court secretaries; often in the East part of the private house of a public officer serves as a prison.
16. dungeon … cabins—The prison consisted of a pit (the "dungeon") with vaulted cells round the sides of it. The "cabins," from a root, "to bend one's self."
17. secretly—Zedekiah was ashamed to be
seen by his courtiers consulting Jeremiah (
thou shalt be delivered—Had Jeremiah
consulted his earthly interests, he would have answered very
differently. Contrast
18. What—In what respect have I offended?
19. Where are now your prophets—The event has showed them to be liars; and, as surely as the king of Babylon has come already, notwithstanding their prophecy, so surely shall he return.
20. be accepted—rather, "Let my
supplication be humbly presented" (see on
lest I die there—in the subterranean
dungeon (
21. court of the prison—(
bakers' street—Persons in the same business in cities in the East commonly reside in the same street.
all the bread … spent—Jeremiah
had bread supplied to him until he was thrown into the dungeon of
Malchiah, at which time the bread in the city was spent. Compare this
verse with
CHAPTER 38
All this was subsequent to his imprisonment in Jonathan's house, and his release on his interview with Zedekiah. The latter occurred before the return of the Chaldeans to the siege; the similar events in this chapter occurred after it.
1. Jucal—Jehucal (
Pashur—(
unto all the people—They had free
access to him in the court of the prison (
2. life … a prey—He shall escape
with his life; though losing all else in a shipwreck, he shall carry
off his life as his gain, saved by his going over to the Chaldeans.
(See on
4. Had Jeremiah not had a divine commission,
he might justly have been accused of treason; but having one, which
made the result of the siege certain, he acted humanely as interpreter
of God's will under the theocracy, in advising surrender (compare
5. the king is not he—Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. "It is not right that the king should deny aught to such faithful and wise statesmen"; the king is not such a one as to deny you your wishes [Jerome].
6. dungeon—literally, the "cistern." It
was not a subterranean prison as that in Jonathan's house (
Hammelech—(
sunk in the mire—Jeremiah herein was a
type of Messiah (
7. Ebed-melech—The Hebrew
designation given this Ethiopian, meaning "king's servant." Already,
even at this early time, God wished to show what good reason there was
for calling the Gentiles to salvation. An Ethiopian stranger saves the
prophet whom his own countrymen, the Jews, tried to destroy. So the
Gentiles believed in Christ whom the Jews crucified, and Ethiopians
were among the earliest converts (
8. went forth … and spake—not privately, but in public; a proof of fearless magnanimity.
9. die for hunger in the place where he is; for
… no … bread in … city—(Compare
10. with thee—Hebrew, "in thine
hand," that is, at "thy disposal" (
thirty men—not merely to draw up
Jeremiah, but to guard Ebed-melech against any opposition on the part
of the princes (
11. cast clouts—"torn clothes" [Henderson].
rotten rags—"worn-out garments." God
can make the meanest things His instruments of goodness to His people
(
under … armholes—"under the joints of thine hands," that is, where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords [Maurer].
13. court of … prison—Ebed-melech prudently put him there to be out of the way of his enemies.
14. third entry—The Hebrews in
determining the position of places faced the east, which they
termed "that which is in front"; the south was thus called "that
which is on the right hand"; the north, "that which is on the
left hand"; the west, "that which is behind." So beginning with
the east they might term it the first or principal entry;
the south the second entry; the north the
"third entry" of the outer or inner court [Maurer]. The third gate of the temple facing the
palace; for through it the entrance lay from the palace into the temple
(
15. wilt thou not hearken unto
me—Zedekiah does not answer this last query; the former one
he replies to in
16. Lord … made us this
soul—(
17. princes—(
19. afraid of the Jews—more than of God
(
mock me—treat me injuriously (
22. women—The very evil which Zedekiah
wished to escape by disobeying the command to go forth shall befall him
in its worst form thereby. Not merely the Jewish deserters shall "mock"
him (
Thy friends—Hebrew, "men of thy
peace" (see
sunk in … mire—proverbial for,
Thou art involved by "thy friends'" counsels in inextricable
difficulties. The phrase perhaps alludes to
they are turned … back—Having
involved thee in the calamity, they themselves shall provide for their
own safety by deserting to the Chaldeans (
23. children—(
24. Let no man know—If thou wilt not tell this to the people, I will engage thy safety.
25. Kings are often such only in title; they are really under the power of their subjects.
26. presented—literally, "made my
supplication to fall"; implying supplication with humble prostration
(see on
Jonathan's house—(
left off speaking with—Hebrew,
"were silent from him," that is, withdrawing from him they left him
quiet (
28. he was there when Jerusalem was taken—These words are made the beginning of the thirty-ninth chapter by many; but the accents and sense support English Version.
CHAPTER 39
This chapter consists of two parts: the first describes the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second tells of the assurance of safety to Ebed-melech.
1. ninth year … tenth month—and on
the tenth day of it (
3. sat—expressing military occupation or encampment.
middle gate—the gate from the upper
city (comprehending Mount Zion) to the lower city (north of the
former and much lower); it was into the latter (the north side)
that the Chaldeans forced an entry and took up their position opposite
the gate of the "middle" wall, between the lower and upper city.
Zedekiah fled in the opposite, that is, the south direction (
Nergalsharezer, Samgarnebo—proper
names formed from those of the idols, Nergal and Nebo (
Rab-saris—meaning "chief of the eunuchs."
Rab-mag—chief of the magi; brought with the expedition in order that its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning "great," "powerful." The magi were a sacerdotal caste among the Medes, and supported the Zoroastrian religion.
4. the king's garden—The "gate" to it
from the upper, city above was appropriated to the kings alone; stairs"
led down from Mount Zion and the palace to the king's garden below
(
two walls—Zedekiah might have held the
upper city longer, but want of provisions drove him to flee by the
double wall south of Zion, towards the plains of Jericho (
5. Riblah—north of Palestine (see
gave judgment upon him—literally,
"spake judgments with him," that is, brought him to trial as a common
criminal, not as a king. He had violated his oath (
6. slew … sons … before his
eyes—previous to his eyes being "put out" (
slew all … nobles—(
8. burned … the houses—(
9. remnant—excepting the poorest (
those … that fell to him—the deserters were distrusted; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans.
rest … that remained—distinct from the previous "remnant"; there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared; here, those scattered through various districts of the country which had not been besieged [Calvin].
10. left … the poor … which had nothing—The poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others.
11. Jeremiah's prophecies were known to
Nebuchadnezzar through deserters (
12. look well to him—Hebrew, "set thine eyes upon him"; provide for his well-being.
13. Nebuzara-dan … sent—He was
then at Ramah (
14. Gedaliah—son of Ahikam, the former
supporter of Jeremiah (
home—the house of Gedaliah, wherein
Jeremiah might remain as in a safe asylum. As in
dwelt among the people—that is, was made free.
15-18. Belonging to the time when the city was
not yet taken, and when Jeremiah was still in the court of the prison
(
16. Go—not literally, for he was in confinement, but figuratively.
before thee—in thy sight.
17. the men of whom thou art
afraid—(
18. life … for a prey—(See on
put … trust in me—(
CHAPTER 40
1. word that came—the heading of a new
part of the book (the forty-first through forty-fourth chapters),
namely, the prophecies to the Jews in Judea and Egypt after the
taking of the city, blended with history. The prophecy does not
begin till
bound in chains—Though released from
the court of the prison (see on
2. The Babylonians were in some measure aware,
through Jeremiah's prophecies (
3. ye—(See on
4. look well unto thee—the very words of
Nebuchadnezzar's charge (
all the land is before thee … seemeth
good—(
5. while he was not yet gone back—parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzara-dan proceeded to say, "Go, then, to Gedaliah," (not as English Version, "Go back, also"), if thou preferrest (as Nebuzara-dan inferred from Jeremiah's hesitancy) to stop here rather than go with me.
victuals—(
reward—rather, "a present." This must have been a seasonable relief to the prophet, who probably lost his all in the siege.
6. Mizpah—in Benjamin, northwest of
Jerusalem (
7. captains … in the fields—The
leaders of the Jewish army had been "scattered" throughout the country
on the capture of Zedekiah (
8. Netophathite—from Netophah, a town in
Judah (
Maachathite—from Maachathi, at the
foot of Mount Hermon (
9. Fear not—They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath.
serve—literally, "to stand before"
(
10. Mizpah—lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries.
As for me … but ye—He artfully,
in order to conciliate them, represents the burden of the service to
the Chaldeans as falling on him, while they may freely
gather their wine, fruits, and oil. He does not now add that these very
fruits were to constitute the chief part of the tribute to be paid to
Babylon: which, though fruitful in corn, was less productive of grapes,
figs, and olives [Herodotus, 1.193]. The
grant of "vineyards" to the "poor" (
11. Jews … in Moab—who had fled thither at the approach of the Chaldeans. God thus tempered the severity of His vengeance that a remnant might be left.
13. in the fields—not in the city, but
scattered in the country (
14. Baalis—named from the idol Baal, as was often the case in heathen names.
Ammonites—So it was to them that
Ishmael went after murdering Gedaliah (
slay—literally, "strike thee in the soul," that is, a deadly stroke.
Ishmael—Being of the royal seed of
David (
believed … not—generous, but
unwise unsuspiciousness (
16. thou speakest falsely—a mystery of
providence that God should permit the righteous, in spite of warning,
thus to rush into the trap laid for them!
CHAPTER 41
1. seventh month—the second month after
the burning of the city (
and the princes—not the nominative.
And the princes came, for the "princes" are not mentioned either
in
eat bread together—Ishmael murdered
Gedaliah, by whom he was hospitably received, in violation of the
sacred right of hospitality (
2. slew him whom the king of Babylon had made
governor—This assigns a reason for their slaying him, as well
as showing the magnitude of their crime (
3. slew all the Jews—namely, the
attendants and ministers of Gedaliah; or, the military alone, about his
person; translate, "even (not 'and,' as English Version)
the men of war." The main portion of the people with Gedaliah,
including Jeremiah, Ishmael carried away captive (
4. no man knew it—that is, outside Mizpah. Before tidings of the murder had gone abroad.
5. beards shaven, &c.—indicating their deep sorrow at the destruction of the temple and city.
cut themselves—a heathen custom,
forbidden (
offerings—unbloody. They do not bring sacrificial victims, but "incense," &c., to testify their piety.
house of … Lord—that is, the
place where the house of the Lord had stood (
6. weeping—pretending to weep, as they did, for the ruin of the temple.
Come to Gedaliah—as if he was one of Gedaliah's retinue.
7. and cast them into …
pit—He had not killed them in the pit (compare
the pit—the pit or cistern made by Asa
to guard against a want of water when Baasha was about to besiege the
city (
8. treasures—It was customary to hide grain in cavities underground in troubled times. "We have treasures," which we will give, if our lives be spared.
slew … not—(
9. because of Gedaliah—rather,
"near Gedaliah," namely, those intercepted by Ishmael on their
way from Samaria to Jerusalem and killed at Mizpah, where
Gedaliah had lived.
10. the king's daughters—(
11. Johanan—the friend of Gedaliah who
had warned him of Ishmael's treachery, but in vain (
12. the … waters—(
in Gibeon—on the road from Mizpah to Ammon: one of the sacerdotal cities of Benjamin, four miles northwest of Jerusalem, now Eljib.
13. glad—at the prospect of having a deliverer from their captivity.
14. cast about—came round.
16. men of war—"The men of war," stated
in
eunuchs—The kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms.
17. dwelt—for a time, until they were
ready for their journey to Egypt (
habitation to Chimham—his "caravanserai" close by Beth-lehem. David, in reward for Barzillai's loyalty, took Chimham his son under his patronage, and made over to him his own patrimony in the land of Beth-lehem. It was thence called the habitation of Chimham (Geruth-Chimham), though it reverted to David's heirs in the year of jubilee. "Caravanserais" (a compound Persian word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own.
18. afraid—lest the Chaldeans should
suspect all the Jews of being implicated in Ishmael's treason, as
though the Jews sought to have a prince of the house of David (
CHAPTER 42
2. Jeremiah—He probably was one of the
number carried off from Mizpah, and dwelt with Johanan (
Let … supplication be
accepted—literally, "fall" (see on
pray for us—(
thy God—(
few of many—as had been foretold
(
3. They consulted God, like many, not so much
to know what was right, as wishing Him to authorize what they had
already determined on, whether agreeable to His will or not. So Ahab in
consulting Micaiah (
4. I have heard—that is, I accede to your request.
your God—Being His by adoption, ye are
not your own, and are bound to whatever He wills (
answer you—that is, through me.
keep nothing back—(
5. Lord be a true … witness—(
6. evil—not moral evil, which God cannot
command (
7. ten days—Jeremiah did not speak of
himself, but waited God's time and revelation, showing the reality of
his inspiration. Man left to himself would have given an immediate
response to the people, who were impatient of delay. The delay was
designed to test the sincerity of their professed willingness to obey,
and that they should have full time to deliberate (
10. If ye … abide—namely, under
the Babylonian authority, to which God hath appointed that all should
be subject (
build … plant—metaphor for, I
will firmly establish you (
I repent … of the evil—(
12. show mercies—rather, I will excite (in him) feelings of mercy towards you [Calvin].
cause you to return—permit you to return to the peaceable enjoyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans. By departing in disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings which they feared to lose by doing so.
13. if ye say, &c.—avowed rebellion
against God, who had often (
14. where we shall see no war—Here they
betray their impiety in not believing God's promise (
15. wholly set your faces—firmly
resolve (
16. sword, which ye feared, shall overtake
you—The very evils we think to escape by sin, we bring on
ourselves thereby. What our hearts are most set on often proves fatal
to us. Those who think to escape troubles by changing their place will
find them wherever they go (
17. all the men—excepting the "small
number" mentioned (
18. As mine anger, &c.—As ye have
already, to your sorrow, found Me true to My word, so shall ye again
(
shall see this place no more—Ye shall not return to Judea, as those shall who have been removed to Babylon.
19. I have admonished—literally, "testified," that is, solemnly admonished, having yourselves as My witnesses; so that if ye perish, ye yourselves will have to confess that it was through your own fault, not through ignorance, ye perished.
20. dissembled in your hearts—rather,
"ye have used deceit against your (own) souls." It is not God, but
yourselves, whom ye deceive, to your own ruin, by your own
dissimulation (
21. declared it—namely, the divine will.
I … but ye—antithesis. I have done my part; but ye do not yours. It is no fault of mine that ye act not rightly.
22. sojourn—for a time, until they could return to their country. They expected, therefore, to be restored, in spite of God's prediction to the contrary.
CHAPTER 43
2. Azariah—the author of the project of
going into Egypt; a very different man from the Azariah in Babylon
(
proud—Pride is the parent of disobedience and contempt of God.
3. Baruch—He being the younger spake out the revelations which he received from Jeremiah more vehemently. From this cause, and from their knowing that he was in favor with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In the forty-second chapter they acknowledged the trustworthiness of Jeremiah, of which they had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits.
5. remnant … returned from all
nations—(
6. the king's daughters—Zedekiah's
(
7. Tahpanhes—(See on
9. stones—to be laid as the foundation
beneath Nebuchadnezzar's throne (
clay—mortar.
brick-kiln—Bricks in that hot country are generally dried in the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as that of which Pharaoh's house was built, the substructure of Nebuchadnezzar's throne should be constructed. By a visible symbol implying that the throne of the latter shall be raised on the downfall of the former. Egypt at that time contended with Babylon for the empire of the East.
10. my servant—God often makes one
wicked man or nation a scourge to another (
royal pavilion—the rich tapestry (literally, "ornament") which hung round the throne from above.
11. such as are for death to death—that
is, the deadly plague. Some he shall cause to die by the plague arising
from insufficient or bad food; others, by the sword; others he shall
lead captive, according as God shall order it (see on
12. houses of … gods—He shall not spare even the temple, such will be His fury. A reproof to the Jews that they betook themselves to Egypt, a land whose own safety depended on helpless idols.
burn … carry … captives—burn the Egyptian idols of wood, carry to Babylon those of gold and other metals.
array himself with the land, &c.—Isa 49:18 has the same metaphor.
as a shepherd, &c.—He shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment.
13. images—statues or obelisks.
Beth-shemesh—that is, "the house of
the sun," in Hebrew; called by the Greeks "Heliopolis"; by the
Egyptians, "On" (
shall he burn—Here the act is
attributed to Nebuchadnezzar, the instrument, which in
CHAPTER 44
1. Migdol—meaning a "tower." A city east
of Egypt, towards the Red Sea (
Noph—Memphis, now Cairo (
Pathros—Upper Egypt (
2. evil … upon Jerusalem—If I spared not My own sacred city, much less shall ye be safe in Egypt, which I loathe.
3. they went—implying perverse assiduity: they went out of their way to burn incense (one species of idolatry put for all kinds), &c.
4. (
7. now—after so many warnings.
commit … this … evil against your
souls—(
8. in … Egypt—where they polluted themselves to ingratiate themselves with the Egyptians.
ye be gone—not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea.
that ye might cut yourselves off—They, as it were, purposely courted their own ruin.
9. Have you forgotten how the wickednesses of your fathers were the source of the greatest calamities to you?
their wives—The Jews' worldly queens
were great promoters of idolatry (
the land of Judah—They defiled the land which was holy unto God.
10. They … you—The third person puts them to a distance from God on account of their alienating themselves from Him. The second person implies that God formerly had directly addressed them.
humbled—literally, "contrite" (
neither … feared—(
11. Behold, I will set my face against you for
evil—(See on
and to cut off all Judah—that is, all
the idolaters;
14. none … shall escape … that they should return, &c.—The Jews had gone to Egypt with the idea that a return to Judea, which they thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt: the exact reverse should happen in the case of each respectively. The Jews whom God sent to Babylon were there weaned from idolatry, and were restored; those who went to Egypt by their perverse will were hardened in idolatry, and perished there.
have a desire—literally, "lift
up (their) soul," that is, their hopes (compare
none shall return but such as shall
escape—namely, the "small number" (
15. their wives—The idolatry began with
them (
16. we will not—(
17. whatsoever … goeth … out of our
… mouth—whatever vow we have uttered to our gods
(
queen of heaven—(See on
we … fathers … king, &c.—The evil was restricted to no one class: all from the highest to the lowest shared the guilt.
then had we plenty—Fools attribute
their seeming prosperity to God's connivance at their sin: but see
victuals—Men cast away the bread of
the soul for the bread that perisheth (
18. They impute their calamities to their
service of God, but these are often marks of His favor, not of wrath,
to do His people good at their latter end (
19. make … cakes to worship her—Maurer translates, "to form her image." Crescent-shaped cakes were offered to the moon. Vulgate supports English Version.
without our men—The women mentioned
(
21. The incense … did not the Lord
remember—Jeremiah owns that they did as they said, but in
retort asks, did not God repay their own evil-doing? Their very land in
its present desolation attests this (
23. law—the moral precepts.
statutes—the ceremonial.
testimonies—the judicial (
25. Ye … have both spoken with … mouths, and fulfilled with … hand—ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He answers, no one can accuse you of unsteadiness as to your idolatrous vows; but steadfastness towards God ought to have prevented you from making, or, when made, from keeping such vows.
ye will surely accomplish … vows—Jeremiah hereby gives them up to their own fatal obstinacy.
26. I have sworn—I, too have made a vow which I will fulfil. Since ye will not hear Me speaking and warning, hear Me swearing.
by my great name—that is, by Myself
(
my name shall no more be named—The
Jews, heretofore, amidst all their idolatry, had retained the form of
appeal to the name of God and the law, the distinctive glory of their
nation; God will allow this no more (
27. watch over … for evil—(
28. small number—(see on
shall know—most of them experimentally, and to their cost.
whose words … mine, or
theirs—Hebrew, "that from Me and them." Jehovah's
words are His threats of destruction to the Jews; theirs, the assertion
that they expected all goods from their gods (
shall stand—(
29. this … sign unto you—The
calamity of Pharaoh-hophra (see on
30. Hophra—in Herodotus called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais.
them that seek his life—Herodotus, in curious accordance with this, records
that Amasis, after treating Hophra well at first, was instigated, by
persons who thought they could not be safe unless he were put to death,
to strangle him. "His enemies" refer to Amasis, &c.; the words are
accurately chosen, so as not to refer to Nebuchadnezzar, who is not
mentioned till the end of the verse, and in connection with Zedekiah
(
CHAPTER 45
After the completion of the prophecies and histories
appertaining to the Jewish people and kings, Jeremiah subjoins one
referring to an individual, Baruch; even as there are subjoined to the
epistles of Paul addressed to churches, epistles to individuals, some
of which were prior in date to the former. Afterwards follow the
prophecies referring to other nations, closing the book [Grotius]. The date of the events here told is
eighteen years before the taking of the city; this chapter in point of
time follows the thirty-sixth chapter. Baruch seems to have been
regularly employed by Jeremiah to commit his prophecies to writing
(
1. these words—his prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim.
3. Thou didst say, &c.—Jeremiah does
not spare his disciple, but unveils his fault, namely, fear for his
life by reason of the suspicions which he incurred in the eyes of his
countrymen (compare
added—rescued from the peril of my
first writing (
I fainted—rather, "I am weary."
no rest—no quiet resting-place.
4. that which I have built … planted I will
pluck up—(
5. seekest thou great things for
thyself—Thou art over-fastidious and self-seeking. When My
own peculiar people, a "whole" nation (
all flesh—the whole Jewish nation and
even foreign peoples (
but thy life … for a prey—Esteem
it enough at such a general crisis that thy life shall be granted thee.
Be content with this boon of life which I will rescue from imminent
death, even as when all things are given up to plunder, if one escape
with aught, he has a something saved as his "prey" (
CHAPTER 46
He begins with Egypt, being the country to which he
had been removed. The forty-sixth chapter contains two prophecies
concerning it: the discomfiture of Pharaoh-necho at Carchemish by
Nebuchadnezzar, and the long subsequent conquest of Egypt by the same
king; also the preservation of the Jews (
1. General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
2. Inscription of the first prophecy.
Pharaoh-necho—He, when going against
Carchemish (Cercusium, near the Euphrates), encountered Josiah, king of
Judah (the ally of Assyria), at Megiddo, and slew him there (
3. Derisive summons to battle. With all your
mighty preparation for the invasion of Nebuchadnezzar, when ye come to
the encounter, ye shall be "dismayed" (
buckler—smaller, and carried by the light-armed cavalry.
shield—of larger size, and carried by the heavily armed infantry.
4. Harness the horses—namely, to the war
chariots, for which Egypt was famed (
get up, ye horsemen—get up into the chariots. Maurer, because of the parallel "horses," translates, "Mount the steeds." But it is rather describing the successive steps in equipping the war chariots; first harness the horses to them, then let the horsemen mount them.
brigandines—cuirasses, or coats of mail.
5. (See on
fled apace—literally, "fled a flight," that is, flee precipitately.
look not back—They do not even dare to look back at their pursuers.
6. Let not—equivalent to the strongest negation. Let not any of the Egyptian warriors think to escape by swiftness or by might.
toward the north—that is, in respect
to Egypt or Judea. In the northward region, by the Euphrates (see
7. as a flood—(
8. Answer to the question in
waters … moved like the rivers—The rise of the Nile is gentle; but at the mouth it, unlike most rivers, is much agitated, owing to the sandbanks impeding its course, and so it rushes into the sea like a cataract.
9. Ironical exhortation, as in
Ethiopians—Hebrew, Cush: Abyssinia and Nubia.
Libyans—Phut, Mauritania, west
of Egypt (compare
shield—The Libyans borrowed from Egypt the use of the long shield extending to the feet [Xenophon, Cyropædia, 6 and 7].
Lydians—not the Lydians west of Asia
Minor (
handle and bend the bow—The employment of two verbs expresses the manner of bending the bow, namely, the foot being pressed on the center, and the hands holding the ends of it.
10. vengeance—for the slaughter of
Josiah (
sword shall devour … be …
drunk—poetical personification (
a sacrifice—(
11. Gilead … balm—(See on
virgin—Egypt is so called on account of her effeminate luxury, and as having never yet been brought under foreign yoke.
thou shalt not be cured—literally,
"there shall be no cure for thee" (
12. mighty … stumbled against … mighty … fallen both together—Their very multitude shall prove an impediment in their confused flight, one treading on the other.
13-26. Prophecy of the invasion of Egypt by
Nebuchadnezzar, which took place sixteen years after the taking of
Jerusalem. Having spent thirteen years in the siege of Tyre, and having
obtained nothing for his pains, he is promised by God Egypt for his
reward in humbling Tyre (
14. Declare … publish—as if giving sentence from a tribunal.
Migdol … Noph … Tahpanhes—east, south, and north. He mentions the three other quarters, but omits the west, because the Chaldeans did not advance thither. These cities, too, were the best known to the Jews, as being in their direction.
sword shall devour round about
thee—namely, the Syrians, Jews, Moabites, and Ammonites (see
on
15. thy valiant men—manuscripts, the
Septuagint, and Vulgate read, "thy valiant one," Apis,
the bull-shaped Egyptian idol worshipped at Noph or Memphis. The
contrast thus is between the palpable impotence of the idol and the
might attributed to it by the worshippers. The Hebrew
term, "strong," or "valiant," is applied to bulls (
drive them—(Compare
16. He—Jehovah.
made many to fall—literally, "multiplied the faller," that is, fallers.
one fell upon another—(
let us go again to our own people—the
language of the confederates and mercenaries, exhorting one another to
desert the Egyptian standard, and return to their respective homes
(
from the oppressing sword—from the
cruel sword, namely, of the Chaldeans (compare
17. there—in their own country
severally, the foreign soldiers (
but a noise—He threatens great things,
but when the need arises, he does nothing. His threats are mere "noise"
(compare
18. As the mountains Tabor and Carmel tower
high above the other hills of Palestine, so Nebuchadnezzar
(
the King … Lord of hosts—(
19. furnish thyself—literally, "make for thyself vessels" (namely, to contain food and other necessaries for the journey) for captivity.
daughter—so in
dwelling in Egypt—that is, the
inhabitants of Egypt, the Egyptians, represented as the
daughter of Egypt (
20. heifer—wanton, like a fat, untamed
heifer (
destruction—that is, a destroyer: Nebuchadnezzar. Vulgate translates, "a goader," answering to the metaphor, "one who will goad the heifer" and tame her. The Arabic idiom favors this [Rosenmuller].
cometh … cometh—The repetition
implies, it cometh surely and quickly (
out of the north—(See on
21. Translate, "Also her hired men (mercenary
soldiers,
22. The cry of Egypt when invaded shall be like the hissing of a serpent roused by the woodcutters from its lair. No longer shall she loudly roar like a heifer, but with a low murmur of fear, as a serpent hissing.
with axes—the Scythian mode of armor. The Chaldeans shall come with such confidence as if not about to have to fight with soldiers, but merely to cut down trees offering no resistance.
23. her forest—(
though it cannot be searched—They cut
down her forest, dense and unsearchable (
because—the reason why the Chaldeans shall be able to cut down so dense a forest of cities as Egypt: they themselves are countless in numbers.
grasshoppers—locusts (
25. multitude—Hebrew, "Amon"
(
their kings—the kings of the nations in league with Egypt.
26. afterward … inhabited—Under
Cyrus forty years after the conquest of Egypt by Nebuchadnezzar, it
threw off the Babylonian yoke but has never regained its former prowess
(
27, 28. Repeated from
CHAPTER 47
1. Pharaoh-necho probably smote Gaza on
his return after defeating Josiah at Megiddo (
2. waters—(
3. (Compare
fathers … not look back to … children—Each shall think only of his own safety, not even the fathers regarding their own children. So desperate shall be the calamity that men shall divest themselves of the natural affections.
for feebleness of hands—The hands, the principal instruments of action, shall have lost all power; their whole hope shall be in their feet.
4. every helper—The Philistines, being neighbors to the Phœnicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed.
Caphtor—the Caphtorim and Philistines
both came from Mizraim (
5. Baldness … cut
thyself—Palestine is represented as a female who has torn off
her hair and cut her flesh, the heathenish (
their valley—the long strip of low
plain occupied by the Philistines along the Mediterranean, west of the
mountains of Judea. The Septuagint reads Anakim, the
remains of whom were settled in those regions (
6. Jeremiah, in the person of the Philistines
afflicting themselves (
up thyself—Hebrew, "Gather thyself," that is, retire or return.
7. Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in the third person.
Lord … given it a charge—(
the sea-shore—the strip of land
between the mountains and Mediterranean, held by the Philistines:
"their valley" (see on
there hath he appointed it—(
CHAPTER 48
It had taken part with the Chaldeans against Judea
(
1. Nebo—a mountain and town of Moab; its meaning is "that which fructifies."
Kiriathaim—a city of Moab,
consisting of two cities, as the word signifies; originally held
by the Emim (
Misgab—meaning "elevation." It lay on an elevation.
2. no more praise—(
in Heshbon—The foe having taken
Heshbon, the chief city of Moab (
thou shall be cut down …
Madmen—rather, by a play on words on the meaning of
madmen ("silence"), Thou shalt be brought to silence, so
as well to deserve thy name (
3. Horonaim—the same as the city Avara,
mentioned by Ptolemy. The word means
"double caves" (
4. little ones … cry—heightening the distress of the scene. The foe does not spare even infants.
5. going up of Luhith … going down of Horonaim—Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabites would flee with "continual weeping," as a place of safety from the Chaldeans. Literally, "Weeping shall go up upon weeping."
6. They exhort one another to flee.
heath—or the juniper (see on
7. thy works—namely, fortifications
built by thy work. Moab was famous for its fortresses (
thou … also—like the rest of the surrounding peoples, Judah, &c.
Chemosh—the tutelary god of Moab
(
8. the valley … shall perish—that is, those dwelling in the valley.
9. Give wings, &c.—(Ps 55:6). Unless it get wings, it cannot escape
the foe. "Wings," the Hebrew root meaning is a "flower" (
10. work of … Lord—the divinely
appointed utter devastation of Moab. To represent how entirely this is
God's will, a curse is pronounced on the Chaldeans, the instrument, if
they do it negligently (Margin) or by halves (
11. settled on … lees—(See on
emptied from vessel, &c.—To make it fit for use, it used to be filtered from vessel to vessel.
scent—retaining the image: the bouquet or perfume of the wine.
12. wanderers—rather, "pourers out,"
retaining the image of
13. ashamed—have the shame of disappointment as to the hopes they entertained of aid from Chemosh, their idol.
Beth-el—(
15. gone up … gone down—in antithesis.
out of her cities—Rather, "Moab
… and her cities are gone up," namely, pass away in the ascending
smoke of their conflagration (
16. near—to the prophet's eye, though
probably twenty-three years elapsed between the utterance of the
prophecy in the fourth year of Jehoiakim (
17. bemoan—Not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities.
all ye that know his name—those at a greater distance whom the fame of Moab's "name" had reached, as distinguished from those "about him," that is, near.
strong staff … rod—Moab is so
called as striking terror into and oppressing other peoples (
18. (
dost inhabit—now so securely settled as if in a lasting habitation.
thirst—Dibon, being situated on the
Arnon, abounded in water (
19. Aroer—on the north bank of the
Arnon, a city of Ammon (
20. Answer of the fleeing Moabites to the
Ammonite inquirers (
in Arnon—the north boundary between
Moab and Ammon (
21. plain—(
Holon—(Compare
Jahazah—(
Mephaath—(
22. Beth-diblathaim—"the house of
Diblathaim": Almon-diblathaim (
23. Beth-gamul—meaning "the city of camels."
Beth-meon—"the house of habitation":
Beth-baalmeon (
24. Kerioth—(
Bozrah—(See on
25. horn—the emblem of strength and
sovereignty: it is the horned animal's means of offense and defense
(
26. drunken—(see on
magnified … against … Lord—boasted arrogantly against God's people, that whereas Israel was fallen, Moab remained flourishing.
wallow in … vomit—following up the image of a drunken man, that is, shall be so afflicted by God's wrath as to disgorge all his past pride, riches, and vainglory, and fall in his shameful abasement.
he also … derision—He in his
disaster shall be an object of derision to us, as we in ours have been
to him (
27. (
a derision—The Hebrew has the
article: referring to
was he … among thieves—(
since—"since ever" thou didst begin speaking of him.
skippedst for joy—at Israel's calamity [Calvin]; or, "thou didst shake thy head" in "derision" [Maurer].
28. Doves often have their nests in the
"sides" of caverns. No longer shalt thou have cities to shelter thee:
thou shalt have to flee for shelter to caves and deserts (
29. pride—(
30. I know—Moab's "proud arrogancy"
(
it shall not be so—The result shall not be so as he thinks: his lies shall not so effect what he aims at by them. Calvin translates, "his lies are not right (that is, his vauntings are vain because God will not give them effect); they shall not do so" as they project in their minds, for God will set at naught their plans.
31. I will cry … for … Moab—Not that it deserves pity, but the prophet's "crying" for it vividly represents the greatness of the calamity.
Kir-heres—Kir-hareseth, in
32. with the weeping—with the same
weeping as Jazer, now vanquished, wept with for the destruction of its
vines. The same calamity shall befall thee, Sibmah, as befell Jazer.
The Hebrew preposition here is different from that in
plants … gone over … sea of Jazer—As the Septuagint reads "cities of Jazer," and as no traces of a lake near Jazer are found, the reading of English Version is doubtful. Retaining the present reading, we avoid the difficulty by translating [Grotius], "Thy plants (that is, citizens: alluding to the 'vine') are gone over the sea (that is, shall be transported beyond the sea to Cyprus, and such distant lands subject to Babylon; and this, too, in summertime), whereas Jazer (that is, the men of Jazer) reached the sea" (shore only, but are not transported beyond the sea); so that worse shall befall thee than befalls Jazer.
spoiler—Nebuzara-dan.
33. the plentiful field—rather,
"Carmel": as the parallel "land of Moab" requires, though in
shouting—repeated; as at the conclusion of the vintage, men sing over and over again the same cry of joy. A shouting shall be heard, but not the joyous shouting of laborers treading the grapes, but the terrible battle cry of the foe.
34. From the cry of Heshbon, &c.—Those who fly from Heshbon on its capture shall continue the cry even as far as Elealeh … . There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting.
as an heifer of three years old—Moab
heretofore not having known foreign yoke, and in its full strength, is
compared to an heifer of three years old, never yet yoked, nor as yet
worn out with many birth-givings (compare Note, see on
waters … of Nimrim—that is, the well-watered and therefore luxuriant pastures of Nimrim.
desolate—The Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, "desolations." The most fertile tracts shall be dried up.
35. him that offereth—namely, whole
burnt offerings as the Hebrew requires [Grotius]. Compare the awful burnt offering of the
king of Moab (
high places—(
36. (See on
like pipes—a plaintive instrument, therefore used at funerals and in general mourning.
riches … gotten—literally, the abundance … that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish"; they who have not been slain by the enemy shall perish by disease and famine.
37. (See on
upon all … hands—that is, arms,
in which such cuttings used to be made in token of grief (compare
38. vessel … no pleasure—(See on
39. it—Moab.
How … how—prodigious, yet sure to happen.
turned the back—not daring to show her face.
derision … dismaying to all—a derision to some; a dismaying to others in beholding such a judgment of God, fearing a like fate for themselves.
40. he—Nebuzara-dan, the captain of Nebuchadnezzar.
as … eagle—not to bear them "on
eagles' wings" (
41. as … woman in …
pangs—(
42. (See on
43, 44. (See on
44. When thou thinkest thou hast escaped one kind of danger, a fresh one will start up.
45. under … shadow of Heshbon—They thought that they would be safe in Heshbon.
because of the force—that is, "they
that fled because of the force" of the enemy: they that fled
from it. Glassius translates,
"through want of strength." So the Hebrew particle is translated
(
but a fire, &c.—copied in part
from Sihon's hymn of victory (
midst of Sihon—that is, the city of Sihon.
corner of Moab—that is, Moab from one corner to the other.
crown of … head—the most
elevated points of Moab. Making some alterations, he here copies
Balaam's prophecy (
tumultuous ones—sons of tumult; those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Israelite sway. Moab had wrested it from Israel and helped the Chaldeans against the Jews; but revolting from Babylon, they brought ruin on themselves in turn.
46. Copied from
47. Restoration promised to Moab, for the sake
of righteous Lot, their progenitor (
CHAPTER 49
The event of the prophecy as to Ammon preceded that
as to Moab (see on
1. Hath Israel … no heir?—namely,
to occupy the land of Gad, after it itself has been carried away
captive by Shalmaneser. Ammon, like Moab, descended from Lot, lay north
of Moab, from which it was separated by the river Arnon, and east of
Reuben and Gad (
their king—(
his people—the people of Melchom,
"their king." Compare "people of Chemosh,"
2. Rabbah—"the great," metropolis of
Ammon (
her daughters—the towns and villages,
dependencies of the metropolis (
shall … be heir—shall
possess those who possessed him. The full accomplishment of this
is still future; partially fulfilled under the Maccabees (
3. Heshbon … Ai—Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbor, Moab. As Ai of Ammon had already suffered destruction, Heshbon of Moab being near it might well fear the same fate.
hedges—Their cities being destroyed, the outcasts have no place of shelter save behind the "hedges" of vineyards and gardens; or else the enclosures of their villages.
their king—Melchom, the idol, as the
mention of "his priests" shows (compare
4. thy flowing valley—rather, "thy valley shall flow," namely with the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," as flowing with milk and honey [Grotius]. Or else, as Margin, "shall flow away."
backsliding—apostate from Jehovah, the God of their father Lot, to Molech.
treasures—her resources for resisting the foe.
Who shall, &c.—Who can come
… (
5. every man right forth—whithersoever
chance may lead him (
none … gather up him, &c.—There shall be none to gather together the wandering fugitives, so as to care for them and restore them to their own homes.
6. (Compare
7. Concerning Edom—a distinct prophecy,
copied in part from Obadiah, but with the freedom of one himself
inspired and foretelling a later calamity. Obadiah's was fulfilled
probably in Sennacherib's time (compare
wisdom—for which the Arabs and the
people of Teman (a city of Edom) in particular, were famed (
vanished—literally, "poured out," that
is, exhausted (compare
8. turn—namely, your backs in flight.
dwell deep—in deep defiles and caves
[Grotius], which abound in Idumea.
Others refer it to the Arab custom of retiring into the depth of the
desert when avoiding an offended foe (
Dedan—a tribe bordering on and made
subject by Idumea; descended from Jokshan, son of Abraham and Keturah
(
Esau—The naming of Edom's progenitor,
reprobated by God, recalls the remembrance of the old curse on him for
his profanity, both his sin and its punishment being perpetuated in his
descendants (
9. (
10. Edom became politically extinct after the time of the Romans.
uncovered his secret places—where he
hid himself (
brethren—Ammon.
neighbours—the Philistines.
11. Thy fatherless and widows must rest their
hope in God alone, as none of the adult males shall be left alive, so
desperate will be the affairs of Edom. The verse also, besides this
threat, implies a promise of mercy to Esau in God's good time, as there
was to Moab and Ammon (
12. (Compare
they whose judgment was not to drink of the cup—the Jews to whom, by virtue of the covenant relation, it did not belong to drink the cup. It might have been expected that they would be spared. He regards not the merits of the Jews, for they were as bad or worse than others: but the grace and adoption of God; it is just and natural ("judgment") that God should pardon His sons sooner than aliens [Calvin].
13. Bozrah—(See on
14. (
ambassador … unto the heathen—a messenger from God to stir up the Chaldeans against Edom.
15. David and Joab had already humbled Edom
(
16. terribleness—the terror which thou didst inspire into others.
deceived thee—rendered thee proudly confident, as if none would dare to assail thee.
dwellest in … rock—Petra, the chief of Idumea, was cut in the rocks; its ruins are very remarkable. The whole south of Idumea abounds in cave dwellings and rocks.
though … nest …
eagle—(
17. (Compare
18. (
no man shall abide there—that is, of the Idumeans. The Romans had a garrison there.
19. he—Nebuchadnezzar, or Nebuzara-dan;
the name would at once suggest itself to the minds of the hearers
(
swelling—as a lion which the overflow
of the Jordan forced out of his lair on the banks, to ascend the
neighboring heights [Calvin]. See as to
the translation, "pride of the Jordan," see on
habitation of … strong—the
fastnesses of Idumea (compare
suddenly—"in the twinkling of an eye," as the Hebrew implies.
him … her—I will make
Nebuzara-dan enter Idumea, and then, having in the
twinkling of an eye effected the conquest, go away speedily:
elsewhere. Instead of "but," translate, "for." Grotius translates, "run upon her," or "to
her," instead of "run away from her." Maurer understands it, "I will make him (the
Idumean) run away from her" (that is, from his own land); the similar
change of reference of the pronouns (
who is a chosen man, &c.—God calls the choicest warriors to Him, to set "over" the work of devastating Idumea. God will surely execute His purpose, for He can call forth from all sides the agents He chooses.
who is like me?—(
who will appoint me the time?—namely,
for entering into a trial in judgment with Me (see Margin).
Image from law courts (
shepherd—leader of the Idumeans;
following up the previous image, "a lion"; no Idumean shepherd shall
withstand the lion sent by Jehovah (
20. least of the flock—the weakest and
humblest of the Chaldean host. Compare
draw … out—"shall drag them away
captive" [Grotius]; shall drag them
to and fro, as a lion (
with them—that is, the habitation which they possess.
21. was heard in—that is, shall be heard at.
Red Sea—a considerable distance from
Idumea; though the district at the Elantic bay of the Red Sea
originally belonged to Idumea, and the sea itself was called from Edom,
that is, "red" (
22. (Compare
Bozrah—(See on
23. Prophecy as to Damascus, &c. (
Hamath is confounded—at the tidings of the overthrow of the neighboring Damascus.
on the sea—that is, at the sea; the
dwellers there are alarmed. Other manuscripts read, "like the sea."
"There is anxiety (restless) as is the sea: they cannot quiet it," that
is, it cannot be quieted (
it—Whatever dwellers are there "cannot be quiet."
25. city of praise—The prophet, in the
person of a citizen of Damascus deploring its calamity, calls it "the
city of praise," that is, celebrated with praises everywhere for its
beauty (
of my joy—that is, in which I delighted.
26. Therefore—that is, Since Damascus is doomed to fall, therefore, &c.
27. palaces of Ben-hadad—that palace
from which so many evils and such cruelty to Israel emanated; thus
implying the cause of Damascus' overthrow. Not the Ben-hadad of
28. Kedar—son of Ishmael (
Hazor—not the city in Palestine, but a district in Arabia-Petræa. "Kingdoms" refer to the several combinations of clans, each under its own sheik.
men of the east—Kedar and Hazor were
east of Judea (
29. tents—in which they dwelt, from which they are called Scenites, that is, tent dwellers.
curtains—namely, with which the tents
were covered (
they shall cry unto them, Fear, &c.—The foe, on crying, Fear …, shall discomfit them (the Kedarenes) by their mere cry.
30. (See on
31. wealthy—rather, "tranquil" (
neither gates nor bars—The Arabs,
lying out of the track of the contending powers of Asia and Africa,
took no measures of defense and had neither walled cities nor gates
(
alone—separated from other nations,
without allies; and from one another scattered asunder. So as to
Israel's isolation (
32. camels—their chief possessions; not fields or vineyards.
in utmost … corners—who seemed
least likely to be dispersed. Or else, "having the hair shaven (or
clipped) in angles" (
calamity from all sides—which will force even those in "corners" to "scatter" themselves.
33. (
34. Elam—part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been idolatrous, whereas Persia proper was mainly monotheistic.
35. bow—Elam was famed for its bowmen
(
chief of their might—in opposition to "bow," that is, bowmen, who constituted their main strength.
36. four winds, &c.—Nebuchadnezzar's army containing soldiers from the four quarters.
37. consumed—as a distinct nation (
38. I will show Myself King by My judgments
there, as though My tribunal were erected there. The throne of Cyrus,
God's instrument, set up over Media, of which Elam was a part, may be
meant [Grotius]; or rather, that of
Nebuchadnezzar (
39. latter days—The full
restoration belongs to gospel times. Elamites were among the first who
heard and accepted it (
CHAPTER 50
After the predictions of judgment to be inflicted on
other nations by Babylon, follows this one against Babylon itself, the
longest prophecy, consisting of one hundred verses. The date of
utterance was the fourth year of Zedekiah, when Seraiah, to whom it was
committed, was sent to Babylon (
1. Compare
2. Declare … among … nations—who would rejoice at the fall of Babylon their oppressor.
standard—to indicate the place of
meeting to the nations where they were to hear the good news of
Babylon's fall [Rosenmuller]; or, the
signal to summon the nations together against Babylon (
Bel—the tutelary god of Babylon; the
same idol as the Phœnician Baal, that is, lord, the sun (
confounded—because unable to defend the city under their protection.
Merodach—another Babylonian idol; meaning in Syria "little lord"; from which Merodach-baladan took his name.
3. a nation—the Medes, north of Babylon
(
4. Fulfilled only in part when some few of the
ten tribes of "Israel" joined Judah in a "covenant" with God, at the
restoration of Judah to its land (
weeping—with joy at their restoration
beyond all hope; and with sorrow at the remembrance of their sins and
sufferings (
seek … Lord—(
5. thitherward—rather, "hitherward," Jeremiah's prophetical standpoint being at Zion. "Faces hitherward" implies their steadfastness of purpose not to be turned aside by any difficulties on the way.
perpetual covenant—in contrast to the
old covenant "which they brake" (
6. (
on the mountains—whereon they
sacrificed to idols (
resting-place—for the "sheep,"
continuing the image; Jehovah is the resting-place of His sheep
(
7. devoured—(
adversaries said—for instance,
Nebuzara-dan (
habitation—(
hope of their fathers—This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these "adversaries" unconsciously use language which corrects their own notions. The covenant with the Jews' "fathers" is not utterly set aside by their sin, as their adversaries thought; there is still "a habitation" or refuge for them with the God of their fathers.
8. (
be as … he-goats before …
flocks—Let each try to be foremost in returning, animating
the weak, as he-goats lead the flock; such were the companions of Ezra
(
9. from thence—that is, from the north country.
expert—literally, "prosperous."
Besides "might," "expertness" is needed, that an arrow may do
execution. The Margin has a different Hebrew reading;
"destroying," literally, "bereaving, childless-making" (
In vain—without killing him at whom it
was aimed (
11. (
grown fat—and so, skip wantonly.
at grass—fat and frisky. But there is
a disagreement of gender in Hebrew reading thus. The Keri
is better: "a heifer threshing"; the strongest were used for
threshing, and as the law did not allow their mouth to be muzzled in
threshing (
bellow as bulls—rather, "neigh as
steeds," literally, "strong ones," a poetical expression for
steeds (see on
12. Your mother—Babylon, the metropolis of the empire.
hindermost—marvellous change, that Babylon, once the queen of the world, should be now the hindermost of nations, and at last, becoming "a desert," cease to be a nation!
13. (
14. Summons to the Median army to attack Babylon.
against the Lord—By oppressing His
people, their cause is His cause. Also by profaning His sacred vessels
(
15. Shout—Inspirit one another to the onset with the battle cry.
given … hand—an idiom for,
"submitted to" the conquerors (
as she hath done, do unto her—just
retribution in kind. She had destroyed many, so must she be destroyed
(
16. Babylon had the extent rather of a nation than of a city. Therefore grain was grown within the city wall sufficient to last for a long siege [Aristotle, Politics, 3.2; Pliny, 18.17]. Conquerors usually spare agriculturists, but in this case all alike were to be "cut off."
for fear of … oppressing sword—because of the sword of the oppressor.
every one to his people—from which
they had been removed to Babylon from all quarters by the Chaldean
conquerors (
17. lions—hostile kings (
Assyria—(
Nebuchadnezzar—(
18. punish … king of Babylon—Nabonidus, or Labynitus.
as … punished …
Assyrian—Sennacherib and other kings [Grotius] (
19. (
20. The specification of "Israel," as well as Judah, shows the reference is to times yet to come.
iniquity … none—not merely
idolatry, which ceased among the Jews ever since the Babylonian
captivity, but chiefly their rejection of Messiah. As in a cancelled
debt, it shall be as if it had never been; God, for Christ's sake,
shall treat them as innocent (
whom I reserve—the elect "remnant"
(
21. Merathaim—a symbolical name for
Babylon, the doubly rebellious, namely, against God. Compare
Pekod—(
after them—even their posterity, and all that is still left of Babylon, until the very name is extinct [Grotius]. Devastate the city, after its inhabitants have deserted it.
all … I … commanded—by
Isaiah (
23. hammer—that is, Babylon, so called
because of its ponderous destructive power; just as "Martel," that is,
"a little hammer," was the surname of a king of the Franks (
24. I—Thou hast to do with God, not merely with men.
taken … not aware—Herodotus relates that one half of the city was
taken before those in the other half were "aware" of it. Cyrus turned
the waters of the Euphrates where it was defended into a different
channel, and so entered the city by the dried-up channel at night, by
the upper and lower gates (
25. weapons of his indignation—the Medes
and Persians (
26. from the utmost border—namely, of the earth. Or, from all sides [Ludovicus De Dieu].
storehouses—or, "her houses filled with men and goods" [Michaelis]. When Cyrus took it, the provisions found there were enough to have lasted for many years.
as heaps—make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down in the threshing-floor" [Grotius].
27. bullocks—that is, princes and strong
warriors (
go down to … slaughter—The slaughterhouses lay low beside the river; therefore it is said, "go down"; appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city.
28. declare in Zion … temple—Some
Jews "fleeing" from Babylon at its fall shall tell in Judea how God
avenged the cause of Zion and her temple that had been profaned (
29. archers—literally, "very many and
powerful"; hence the Hebrew word is used of archers
(
according to all that she hath
done—(See on
proud against the Lord—not merely
cruel towards men (
30. (See on
in the streets—The Babylonians were so discouraged by having lost some battles that they retired within their walls and would not again meet Cyrus in the field.
31. most proud—literally, "pride"; that is, man of pride; the king of Babylon.
visit—punish (
33. Israel and … Judah were oppressed—He anticipates an objection, in order to answer it: Ye have been, no doubt, "oppressed," therefore ye despair of deliverance; but, remember your "Redeemer is strong," and therefore can and will deliver you.
34. strong—as opposed to the power of
Israel's oppressor (
plead … cause—as their advocate.
Image from a court of justice; appropriate as God delivers His people
not by mere might, but by righteousness. His plea against Satan
and all their enemies is His own everlasting love, reconciling mercy
and justice in the Redeemer's work and person (
give rest … disquiet—There is a
play on the similarity of sounds in the two Hebrew verbs to
express more vividly the contrast: "that He may give quiet to the land
of Judah (heretofore disquieted by Babylon); but disquiet to the
inhabitants of Babylon" (heretofore quietly secure) (
35-37. The repetition of "A sword" in the beginning of each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal; the same sad stroke of the sword is upon each and all connected with guilty Babylon.
wise men—(
36. liars—Those whom he before termed
"wise men," he here calls "liars" (impostors), namely, the astrologers
(compare
37. as women—divested of all manliness
(
38. drought—Altering the pointing, this
verse will begin as the three previous verses, "A sword." However, all
the pointed manuscripts read, "A drought," as English Version.
Cyrus turned off the waters of the Euphrates into a new channel and so
marched through the dried-up bed into the city (
their idols—literally, "terrors." They
are mad after idols that are more calculated to frighten than to
attract (
39. wild beasts of the desert—wild cats, remarkable for their howl [Bochart].
wild beasts of the islands—jackals
(See on
owls—rather, "female ostriches"; they
delight in solitary places. Literally, "daughters of crying." Compare
as to spiritual Babylon,
no more inhabited for ever—The accumulation of phrases is to express the final and utter extinction of Babylon; fulfilled not immediately, but by degrees; Cyrus took away its supremacy. Darius Hystaspes deprived it, when it had rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which he founded in the neighborhood; and the Parthians removed all that was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian.
40. (
41-43. (Compare
kinds—the allies and satraps of the various provinces of the Medo-Persian empire: Armenia, Hyrcania, Lydia, &c.
coasts—the remote parts.
42. cruel—the character of the Persians,
and even of Cyrus, notwithstanding his wish to be thought magnanimous
(
like a man—So orderly and united is their "array," that the whole army moves to battle as one man [Grotius].
43. hands waxed feeble—attempted no resistance; immediately was overcome, as Herodotus tells us.
44-46. Repeated mainly from
46. cry … among the nations—In Edom's case it is, "at the cry the noise thereof was heard in the Red Sea." The change implies the wider extent to which the crash of Babylon's downfall shall be heard.
CHAPTER 51
1. in the midst of them that rise … against
me—literally, "in the heart" of them. Compare
wind—God needs not warlike weapons to
"destroy" His foes; a wind or blast is sufficient; though, no
doubt, the "wind" here is the invading host of Medes and Persians
(
2. fanners—(See on
3. Against him that bendeth—namely, the bow; that is, the Babylonian archer.
let the archer bend—that is, the
Persian archer (
4. (See on
5. forsaken—as a widow (Hebrew).
Israel is not severed from her husband, Jehovah (
though … sin—though the land of Israel has been filled with sin, that is, with the punishment of their sin, devastation. But, as the Hebrew means "for," or "and therefore," not "though," translate, "and therefore their (the Chaldeans') land has been filled with (the penal consequences of) their sin" [Grotius].
6. Warning to the Israelite captives to flee
from Babylon, lest they should be involved in the punishment of her
"iniquity." So as to spiritual Babylon and her captives (
7. Babylon is compared to a cup,
because she was the vessel in the hand of God, to make drunken with His
vengeance the other peoples (
8, 9. Her friends and confederates, who behold
her fall, are invited to her aid. They reply, her case is incurable,
and that they must leave her to her fate. (
balm—(
9. We would have healed—We attempted to heal.
her judgment—her crimes provoking God's "judgments" [Grotius].
reacheth unto heaven—(
10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God.
brought forth, &c.—(Ps 37:6).
our righteousness—not the Jews'
merits, but God's faithfulness to Himself and to His covenant, which
constituted the "righteousness" of His people, that is, their
justification in their controversy with Babylon, the cruel enemy
of God and His people. Compare
declare in Zion—(
11. Make bright—literally, "pure." Polish and sharpen.
gather—literally, "fill"; that is,
gather in full number, so that none be wanting. So, "gave in
full tale" (
kings of … Medes—He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom.
temple—(
12. With all your efforts, your city shall be taken.
standard—to summon the defenders together to any point threatened by the besiegers.
13. waters—(
measure—literally, "cubit," which was
the most common measure, and therefore is used for a measure in
general. The time for putting a limit to thy covetousness [Gesenius]. There is no "and" in the
Hebrew: translate, "thine end, the retribution for thy
covetousness" [Grotius]. Maurer takes the image to be from weaving: "the
cubit where thou art to be cut off"; for the web is cut off, when the
required number of cubits is completed (
14. by himself—literally, "by His soul"
(
fill … with caterpillars—locusts
(
15-19. Repeated from
20. (See on
22. old and young—(
24. The detail of particulars (
in your sight—addressed to the Jews.
25. destroying mountain—called so, not
from its position, for it lay low (
roll thee down from the rocks—that is, from thy rock-like fortifications and walls.
burnt mountain—(
26. corner … stone …
foundations—The corner-stone was the most important
one in the building, the foundation-stones came next in
importance (
27. (
Ararat—Upper or Major Armenia, the regions about Mount Ararat.
Minni—Lower or Lesser Armenia. Rawlinson says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II, the Assyrian king whose wars are recorded on the black obelisk now in the British Museum.
Ashchenaz—a descendant of Japheth
(
rough caterpillars—The horsemen in
multitude, and in appearance bristling with javelins and with crests,
resemble "rough caterpillars," or locusts of the hairy-crested kind
(
28. kings of … Medes—(
his dominion—the king of Media's dominion.
29. land shall tremble … every purpose of
… Lord shall be performed—elegant antithesis between
the trembling of the land or earth, and the stability of
"every purpose of the Lord" (compare
30. forborne to fight—for the city was not taken by force of arms, but by stratagem, according to the counsel given to Cyrus by two eunuchs of Belshazzar who deserted.
remained in … holds—not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa.
31. (See on
One post—One courier after another shall announce the capture of the city. The couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king. Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts and were feasting at the time without fear.
taken at one end—which was not known for a long time to the king and his courtiers feasting in the middle of the city; so great was its extent that, when the city was already three days in the enemy's hands, the fact was not known in some parts of the city [Aristotle, Politics, 3.2].
32. passages are stopped—The guarded
fords of the Euphrates are occupied by the enemy (see on
reeds … burned—literally, "the marsh." After draining off the river, Cyrus "burned" the stockade of dense tree-like "reeds" on its banks, forming the outworks of the city's fortifications. The burning of these would give the appearance of the marsh or river itself being on "fire."
33. like a threshing-floor, it is time to thresh
her—rather, "like a threshing-floor at the time of
threshing," or "at the time when it is trodden." The treading,
or threshing, here put before the harvest, out of the
natural order, because the prominent thought is the treading
down or destruction of Babylon. In the East the treading out of the
corn took place only at harvest-time. Babylon is like a threshing-floor
not trodden for a long time; but the time of harvest, when her citizens
shall be trodden under foot, shall come [Calvin]. "Like a threshing-floor full of corn, so is
Babylon now full of riches, but the time of harvest shall come, when
all her prosperity shall be cut off" [Ludovicus
De Dieu]. Grotius distinguishes
the "harvest" from the "threshing"; the former is the slaying of her
citizens, the latter the pillaging and destruction of the city (compare
34. me—Zion speaks. Her groans are what
bring down retribution in kind on Babylon (
empty vessel—He has drained me out.
dragon—The serpent often "swallows" its prey whole; or a sea monster [Grotius].
filled his belly … cast me out—like a beast, which, having "filled" himself to satiety, "casts out" the rest [Calvin]. After filling all his storehouses with my goods, he has cast me out of this land [Grotius].
35. my flesh—which Nebuchadnezzar hath
"devoured" (
36. plead … cause—(
sea—the Euphrates (
37. (
38, 39. The capture of Babylon was effected on the night of a festival in honor of its idols.
roar … yell—The Babylonians were
shouting in drunken revelry (compare
39. In their heat I will make their
feasts—In the midst of their being heated with wine, I will
give them "their" potions,—a very different cup to drink, but one
which is their due, the wine cup of My stupefying wrath (
rejoice, and sleep … perpetual,
&c.—that they may exult, and in the midst of their
jubilant exultation sleep the sleep of death (
41. Sheshach—Babylon (compare
Note, see
42. The sea—the host of Median invaders.
The image (compare
43. Her cities—the cities, her
dependencies. So, "Jerusalem and the cities thereof" (
44. Bel … swallowed—in allusion to
the many sacrifices to the idol which its priests pretended it
swallowed at night; or rather, the precious gifts taken from other
nations and offered to it (which it is said to have "swallowed";
compare "devoured," "swallowed,"
flow—as a river; fitly depicting the influx of pilgrims of all "nations" to the idol.
45, 46. (See on
46. And lest—Compare, for the same
ellipsis,
violence in the land—of Babylon (
ruler against ruler—or, "ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by Cyrus.
47. Grotius translates, "Because then (namely, on the third year) the time shall have come that," &c.
confounded—at seeing their gods powerless to help them.
her slain—in retribution for
"Israel's slain" (
48. heaven … earth … sing for
Babylon—(
49. caused … to fall—literally,
"has been for the falling," that is, as Babylon made this its one aim
to fill all places with the slain of Israel, so at Babylon shall all
the slain of that whole land (not as English Version, "of
all the earth") [Maurer]. Henderson translates, "Babylon also shall
fall, ye slain of Israel. Those also of Babylon shall fall, O ye slain
of all the earth." But, "in the midst of her,"
50. escaped … sword—namely, of the Medes. So great will be the slaughter that even some of God's people shall be involved in it, as they had deserved.
afar off—though ye are banished far off from where ye used formerly to worship God.
let Jerusalem come into your
mind—While in exile remember your temple and city, so as to
prefer them to all the rest of the world wherever ye may be (
51. The prophet anticipates the Jews' reply; I
know you will say in despair, "We are confounded," &c. "Wherefore
(God saith to you) behold, I will," &c. (
for strangers—The "reproach," which especially has stung us, came when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our religion was a thing of naught.
52. Wherefore—because of these sighs of
the Jews directed to God (
I … judgment upon …
images—in opposition to the Babylonian taunt that Jehovah's
religion was a thing of naught, since they had burned His temple (
53. We are not to measure God's power by what
seems to our perceptions natural or probable. Compare
55. great voice—Where once was the
great din of a mighty city, there shall be the silence of death
[Vatablus]. Or, the "great voice" of the
revellers (
her waves—"when" her calamities shall
cause her to give forth a widely different "voice," even such a one as
the waves give that lash the shores (
56. taken—when they were least expecting it, and in such a way that resistance was impossible.
57. (
58. broad walls—eighty-seven feet broad [Rosenmuller]; fifty cubits [Grotius]. A chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent.
gates—one hundred in number, of brass; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same number the inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-five stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so that the whole was completed in one year.
labour … in the fire—The event
will show that the builders of the walls have "labored" only for the
"fire" in which they shall be consumed, "In the fire" answers to the
parallel, "burned with fire." Translate, "shall have labored in
vain," &c. Compare
59-64. A special copy of the prophecy prepared by Jeremiah was delivered to Seraiah, to console the Jews in their Babylonian exile. Though he was to throw it into the Euphrates, a symbol of Babylon's fate, no doubt he retained the substance in memory, so as to be able orally to communicate it to his countrymen.
went with Zedekiah—rather, "in behalf of Zedekiah"; sent by Zedekiah to appease Nebuchadnezzar's anger at his revolt [Calvin].
fourth year—so that Jeremiah's prediction of Babylon's downfall was thus solemnly written and sealed by a symbolical action, six whole years before the capture of Jerusalem by the Babylonians.
quiet prince—Compare
61. read—not in public, for the
Chaldeans would not have understood Hebrew; but in private, as
is to be inferred from his addressing himself altogether to God (
62. O Lord, thou—and not merely Jeremiah or any man is the author of this prophecy; I therefore here in Thy presence embrace as true all that I read.
63. bind a stone, &c.—(Re 18:21). So the Phoceans in leaving their country, when about to found Marseilles, threw lead into the sea, binding themselves not to return till the lead should swim.
64. they shall be weary—The Babylonians shall be worn out, so as not to be able to recover their strength.
Thus far … Jeremiah—Hence it is
to be inferred that the last chapter is not included in Jeremiah's
writings but was added by some inspired man, mainly at
CHAPTER 52
(See on
3. through … anger of … Lord …
Zedekiah rebelled—His "anger" against Jerusalem, determining
Him to "cast out" His people "from His presence" heretofore manifested
there, led Him to permit Zedekiah to rebel (
4. forts—rather, towers of wood [Kimchi], for watching the movements of the besieged from the height and annoying them with missiles.
7. (See on
9. gave judgment upon him—as guilty of
rebellion and perjury (
11.
prison—literally, "the house of
visitations," or "punishments," that is, where there was penal work
enforced on the prisoners, such as grinding. Hence the
Septuagint renders it "the house of the mill." So Samson, after
his eyes were put out, "ground" in the Philistine prison-house (
12. tenth day—But in
13. all the houses … and all the houses of the great—the "and" defines what houses especially are meant, namely, the houses of the great men.
15. poor of … people—added to the
account in
17. brake—that they might be more
portable. Fulfilling the prophecy (
brass … brazen—rather "copper … of copper."
18. (
19. of gold in gold—implying that the
articles were of solid gold and silver respectively, not of a different
metal inside, or alloyed [Grotius].
Whole: not breaking them as was done to the "brass" (
20. bulls … under the bases—But
the bulls were not "under the bases," but under the
sea (
21. eighteen cubits—but in
22. five cubits—so
23. on a side—literally, (on the side)
towards the air or wind, that is, the outside of the
capitals of the pillars conspicuous to the eye, opposed to the four
remaining pomegranates which were not seen from the outside. The
pomegranates here are ninety-six; but in
24. Seraiah—different from the Seraiah
(
Zephaniah—son of Maaseiah (see on
25. seven men—but in
principal scribe of the host—(
28. seventh year—in
29. eighteenth year—when Jerusalem was
taken. But in
eight hundred and thirty and two—The most illustrious persons are meant, who no doubt were carried away first, at the end of the eighteenth year.
30. Not recorded in Kings or Chronicles.
Probably it took place during the commotions that followed the death of
Gedaliah (
four thousand and six hundred—The
exact sum-total of the numbers specified here, namely, three thousand
twenty-three, eight hundred thirty-two, seven hundred forty-five, not
including the general multitude and the women and children (
31. (
five and twentieth day—but in
Evil-merodach—son and successor of
Nebuchadnezzar [Lyra]; and the
Hebrew writers say that during Nebuchadnezzar's exclusion from
men among beasts, Evil-merodach administered the government. When
Nebuchadnezzar at the end of seven years was restored, hearing of his
son's misconduct and that he had exulted in his father's calamity, he
threw him into prison, where the latter met Jeconiah and contracted a
friendship with him, whence arose the favor which subsequently he
showed him. God, in his elevation, rewarded his having surrendered to
Nebuchadnezzar (compare
lifted up … head—(Compare
32. set his throne above—a mark of respect.
the kings—The Hebrew text reads (the other) "kings." "The kings" is a Masoretic correction.
33. changed … garments—gave him garments suitable to a king.
did … eat bread before
him—(
34. every day a portion—rather,
"its portion," (compare
THE
LAMENTATIONS OF JEREMIAH
Commentary by A. R. Faussett
INTRODUCTION
In the Hebrew Bible
these Elegies of Jeremiah, five in number, are placed among the
Chetuvim, or "Holy Writings" ("the Psalms," &c.,
The title more frequently given by the Jews to these
Elegies is, "How" (Hebrew, Eechah), from the first word, as the
Pentateuch is similarly called by the first Hebrew word of
CHAPTER (ELEGY) 1
Aleph.
1. how is she … widow! she that was
great, &c.—English Version is according to the
accents. But the members of each sentence are better balanced in
antithesis, thus, "how is she that was great among the nations become
as a widow! (how) she who was princess among the provinces (that is,
she who ruled over the surrounding provinces from the Nile to the
Euphrates,
sit—on the ground; the posture of
mourners (
Beth.
2. in the night—even in the night, the
period of rest and oblivion of griefs (
lovers … friends—the heathen
states allied to Judah, and their idols. The idols whom she "loved"
(
Gimel.
3. (
because of great servitude—that is, in
a state "of great servitude," endured from the Chaldeans. "Because" is
made by Vatablus indicative of the
cause of her captivity; namely, her having "afflicted" and
unjustly brought into "servitude" the manumitted bond-servants (
no rest—(
overtook her between … straits—image from robbers, who in the East intercept travellers at the narrow passes in hilly regions.
Daleth.
4. feasts—the passover, pentecost (or the feast of weeks), and the feast of tabernacles.
gates—once the place of concourse.
He.
5. the chief—rule her (
adversaries … prosper; for the
Lord—All the foes' attempts would have failed, had not God
delivered His people into their hands (
Vau.
6. beauty … departed—her temple, throne, and priesthood.
harts that find no pasture—an animal timid and fleet, especially when seeking and not able to "find pasture."
Zain.
7. remembered—rather, "remembers," now, in her afflicted state. In the days of her prosperity she did not appreciate, as she ought, the favors of God to her. Now, awakening out of her past lethargy, she feels from what high privileges she has fallen.
when her people fell, &c.—that is, after which days of prosperity "her people fell."
mock at her sabbaths—The heathen used
to mock at the Jews' Sabbath, as showing their idleness, and term them
Sabbatarians [Martial, 4.4]. Now,
said they ironically, ye may keep a continuous Sabbath. So God
appointed the length of the captivity (seventy years) to be exactly
that of the sum of the Sabbaths in the four hundred ninety years in
which the land was denied its Sabbaths (
Cheth.
8. (
is removed—as a woman separated from
the congregation of God for legal impurity, which is a type of moral
impurity. So
her nakedness—They have treated her as contumeliously as courtesans from whom their clothes are stripped.
turneth backward—as modest women do from shame, that is, she is cast down from all hope of restoration [Calvin].
Teth.
9. Continuation of the image in
remembereth not … last
end—(
wonderfully—Hebrew, "wonders," that is, with amazing dejection.
O Lord, behold—Judah here breaks in, speaking for herself.
for the enemy hath magnified himself—What might seem ground for despair, the elated insulting of the enemy, is rather ground for good hope.
Jod.
10. for—surely she hath seen, &c.
heathen … command … not enter
… congregation—for instance, the Ammonites and Moabites
(
Caph.
11. (
given … pleasant things for
meat—(
relieve … soul—literally, "to cause the soul or life to return."
for I am become vile—Her sins and
consequent sorrows are made the plea in craving God's mercy. Compare
the like plea in
Lamed.
12. The pathetic appeal of Jerusalem, not only
to her neighbors, but even to the strangers "passing by," as her sorrow
is such as should excite the compassion even of those unconnected with
her. She here prefigures Christ, whom the language is prophetically
made to suit, more than Jerusalem. Compare Israel, that is, Messiah,
Mem.
13. bones—a fire which not only consumes the skin and flesh, but penetrates even to my "bones" (that is, my vital powers).
prevaileth against—not as Rosenmuller, "He (Jehovah) hath broken them"; a sense not in the Hebrew.
net—(
turned me back—so that I cannot go forward and get free from His meshes.
Nun.
14. yoke … is bound by his
hand—(
wreathed—My sins are like the withes entwined about the neck to fasten the yoke to.
into their hands, from whom—into the hands of those, from whom, &c. Maurer translates, "before whom I am not able to stand."
Samech.
15. trodden, &c.—Maurer, from Syriac root, translates, "cast
away"; so
in … midst of me—They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath.
assembly—the collected forces of
Babylon; a very different "assembly" from the solemn ones which once
met at Jerusalem on the great feasts. The Hebrew means,
literally, such a solemn "assembly" or feast (compare
trodden … virgin … in a
wine-press—hath forced her blood to burst forth, as the red
wine from the grapes trodden in the press (
Ain.
16. (
mine eye, mine eye—so
Pe.
17. Like a woman in labor-throes (
menstruous woman—held unclean, and
shunned by all; separated from her husband and from the temple (compare
Tzaddi.
18. The sure sign of repentance; justifying
God, condemning herself (
his commandment—literally, "mouth"; His word in the mouth of the prophets.
Koph.
19. lovers—(
elders—in dignity, not merely age.
sought … meat—Their dignity did
not exempt them from having to go and seek bread (
Resh.
20. bowels … troubled—(
heart … turned—(
abroad … sword … at home … as
death—(
Schin.
21. they are glad that thou hast done
it—because they thought that therefore Judah is irretrievably
ruined (
the day … called—(but) thou wilt
bring on them the day of calamity which thou hast announced,
namely, by the prophets (
like … me—in calamities (
Tau.
22. Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people.
come before thee—so
CHAPTER (ELEGY) 2
Aleph.
1. How—The title of the collection
repeated here, and in
covered … with a cloud—that is, with the darkness of ignominy.
cast down from heaven unto …
earth—(
beauty of Israel—the beautiful temple
(
his footstool—the ark (compare
Beth.
2. polluted—by delivering it into the
hands of the profane foe. Compare
Gimel.
3. horn—worn in the East as an ornament
on the forehead, and an emblem of power and majesty (
drawn back … fight hand—(
Daleth.
4. (
stood with … right hand—He took His stand so as to use His right hand as an adversary. Henderson makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel.
all … pleasant to …
eye—(
in … tabernacle—the dwellings of Jerusalem.
He.
5. an enemy—(
mourning and lamentation—There is a
play of similar sounds in the original, "sorrow and sadness," to
heighten the effect (
Vau.
6. tabernacle—rather, "He hath violently
taken away His hedge (the hedge of the place sacred to Him,
places of … assembly—the temple
and synagogues (
solemn feasts—(
Zain.
7. they … made a noise in … house of
… Lord, as in … feast—The foe's shout of triumph
in the captured temple bore a resemblance (but oh, how sad a contrast
as to the occasion of it!) to the joyous thanksgivings we used
to offer in the same place at our "solemn feasts" (compare
Cheth.
8. stretched … a line—The Easterns
used a measuring-line not merely in building, but in destroying
edifices (
Teth.
9. Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth.
broken … bars—(
her king … among …
Gentiles—(
law … no more—(
Jod.
10. (
the virgins—who usually are so anxious to set off their personal appearances to advantage.
Caph.
11. liver is poured, &c.—that is, as
the liver was thought to be the seat of the passions, "all my feelings
are poured out and prostrated for," &c. The "liver," is here put
for the bile ("gall,"
swoon—through faintness from the effects of hunger.
Lamed.
12. as the wounded—famine being as
deadly as the sword (
soul … poured … into … mothers bosom—Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom."
Mem.
13. What thing shall I take to
witness—What can I bring forward as a witness, or instance,
to prove that others have sustained as grievous ills as thou? I cannot
console thee as mourners are often consoled by showing that thy lot is
only what others, too, suffer. The "sea" affords the only suitable
emblem of thy woes, by its boundless extent and depth (
Nun.
14. Thy prophets—not God's (
vain … for thee—to gratify thy appetite, not for truth, but for false things.
not discovered thine iniquity—in
opposition to God's command to the true prophets (
burdens—Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [Calvin].
Samech.
15. clap … hands—in derision
(
wag … head—(
perfection of beauty … joy of …
earth—(
Pe.
16, 17. For the transposition of Hebrew
letters (Pe and Ain,
opened … mouth—as ravening,
roaring wild beasts (
gnash … teeth—in vindictive malice.
we have seen it—(
Ain.
17. Lord—Let not the foe exult as if it
was their doing. It was "the Lord" who thus fulfilled the
threats uttered by His prophets for the guilt of Judea (
Tzaddi.
18. wall—(
let tears, &c.—(Jer 14:17). The wall is called on to weep for its
own ruin and that of the city. Compare the similar personification
(
apple—the pupil of the eye (
Koph.
19. cry … in … night—(
beginning of … watches—that is,
the first of the three equal divisions (four hours each) into
which the ancient Jews divided the night; namely, from sunset to ten
o'clock. The second was called "the middle watch" (
for … thy … children—that God, if He will not spare thee, may at least preserve "thy young children."
top of … street—(
Resh.
20. women eat … fruit—as
threatened (
children … span long—or else, "children whom they carry in their arms" [Maurer].
Schin.
21. (
Tau.
22. Thou hast called as in … solemn day
… terrors—Thou hast summoned my enemies against me from
all quarters, just as multitudes used to be convened to Jerusalem, on
the solemn feast days. The objects, for which the enemies and the
festal multitude respectively met, formed a sad contrast. Compare
CHAPTER (ELEGY) 3
Jeremiah proposes his own experience under
afflictions, as an example as to how the Jews should behave under
theirs, so as to have hope of a restoration; hence the change from
singular to plural (
Aleph.
1-3. seen affliction—his own in the
dungeon of Malchiah (
2. darkness—calamity.
light—prosperity.
3. turneth … hand—to inflict again and again new strokes. "His hand," which once used to protect me. "Turned … turneth" implies repeated inflictions.
Beth.
4-6. (
5. builded—mounds, as against a besieged
city, so as to allow none to escape (so
6. set me—Henderson refers this to the custom of placing the dead in a sitting posture.
dark places—sepulchers. As those "dead
long since"; so Jeremiah and his people are consigned to oblivion
(
Gimel.
7-9. hedged—(
chain—literally, "chain of brass."
8. shutteth out—image from a door
shutting out any entrance (
9. hewn stone—which coheres so closely as not to admit of being broken through.
paths crooked—thwarted our plans and efforts so that none went right.
Daleth.
10-13. (
11. turned aside—made me wander out of the right way, so as to become a prey to wild beasts.
pulled in pieces—(
12. (
He.
13-15. arrows—literally, "sons"
of His quiver (compare
14. (
their song—(
15. wormwood—(
Vau.
16-18. gravel—referring to the
grit that often mixes with bread baked in ashes, as is the
custom of baking in the East (
17. Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity").
18. from the Lord—that is, my hope
derived from Him (
Zain.
19-21. This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well.
wormwood … gall—(
20. As often as my soul calls them to remembrance, it is humbled or bowed down in me.
21. This—namely, what follows; the view
of the divine character (
Cheth.
22-24. (
23. (
24. (
Teth.
25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect.
wait—(
26. quietly wait—literally, "be in
silence." Compare
27. yoke—of the Lord's
disciplinary teaching (
Jod.
28-30. The fruit of true docility and
patience. He does not fight against the yoke (
alone—The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God.
borne it upon him—that is, because he
is used to bearing it on him. Rather, "because He (the Lord,
29. (
if so be there may be hope—This does not express doubt as to whether God be willing to receive the penitent, but the penitent's doubt as to himself; he whispers to himself this consolation, "Perhaps there may be hope for me."
30. Messiah, the Antitype, fulfilled this; His
practice agreeing with His precept (
Caph.
31-33. True repentance is never without hope
(
32. The punishments of the godly are but for a time.
33. He does not afflict any willingly
(literally, "from His heart," that is, as if He had any pleasure in it,
Lamed.
34-36. This triplet has an infinitive in the
beginning of each verse, the governing finite verb being in the end of
35. before … face of … most
High—Any "turning aside" of justice in court is done
before the face of God, who is present, and "regardeth," though
unseen (
36. subvert—to wrong.
Mem.
37-39. Who is it that can (as God,
38. evil … good—Calamity
and prosperity alike proceed from God (
39. living—and so having a time yet
given him by God for repentance. If sin were punished as it deserves,
life itself would be forfeited by the sinner. "Complaining"
(murmuring) ill becomes him who enjoys such a favor as life (
for the punishment of his sins—Instead of blaming God for his sufferings, he ought to recognize in them God's righteousness and the just rewards of his own sin.
Nun.
40-42. us—Jeremiah and his fellow countrymen in their calamity.
search—as opposed to the torpor
wherewith men rest only on their outward sufferings, without attending
to the cause of them (
41. heart with … hands—the
antidote to hypocrisy (
42. not pardoned—The Babylonian captivity had not yet ended.
Samech.
43-45. covered—namely, thyself (so
44. (
45. So the apostles were treated; but, instead
of murmuring, they rejoiced at it (
Pe.
46-48. Pe is put before Ain
(
47. Like animals fleeing in fear, we fall into the snare laid for us.
48. (
Ain.
49-51. without … intermission—or else, "because there is no intermission" [Piscator], namely, of my miseries.
50. Till—His prayer is not without hope, wherein it differs from the blind grief of unbelievers.
look down, &c.—(Isa 63:15).
51. eye affecteth mine heart—that is, causeth me grief with continual tears; or, "affecteth my life" (literally, "soul," Margin), that is, my health [Grotius].
daughters of … city—the towns around, dependencies of Jerusalem, taken by the foe.
Tzaddi.
52-54. a bird—which is destitute of
counsel and strength. The allusion seems to be to
without cause—(
53. in … dungeon—(
stone—usually put at the mouth of a
dungeon to secure the prisoners (
54. Waters—not literally, for there was
"no water" (
cut off—(
Koph.
55-57. I called out of dungeon—Thus the
spirit resists the flesh, and faith spurns the temptation [Calvin], (
56. Thou hast heard—namely formerly (so
in
breathing … cry—two kinds of
prayer; the sigh of a prayer silently breathed forth, and the
loud, earnest cry (compare "prayer," "secret speech,"
57. Thou drewest near—with Thy help
(
Resh.
58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him.
pleaded—(
59. God's past deliverances and His knowledge of Judah's wrongs are made the grounds of prayer for relief.
60. imaginations—devices (
Their vengeance—means their malice. Jeremiah gives his conduct, when plotted against by his foes, as an example how the Jews should bring their wrongs at the hands of the Chaldeans before God.
Schin.
61-63. their reproach—their reproachful language against me.
62. lips—speeches.
63. sitting down … rising
up—whether they sit or rise, that is, whether they be
actively engaged or sedentary, and at rest "all the day" (
Tau.
64-66. (
65. sorrow—rather, blindness or
hardness; literally, "a veil" covering their heart, so that they
may rush on to their own ruin (
66. from under … heavens of … Lord—destroy them so that it may be seen everywhere under heaven that thou sittest above as Judge of the world.
CHAPTER (ELEGY) 4
Aleph.
1. gold—the splendid adornment of the
temple [Calvin] (
stones of … sanctuary—the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites.
Beth.
2. comparable to … gold—(
earthen pitchers—(
Gimel.
3. sea monsters … breast—Whales
and other cetaceous monsters are mammalian. Even they suckle their
young; but the Jewish women in the siege, so desperate was their
misery, ate theirs (
ostriches—see on
Daleth.
4. thirst—The mothers have no milk to give through the famine.
He.
5. delicately—on dainties.
are desolate—or, "perish."
in scarlet embrace dunghills—Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills.
embrace—They who once shrank
sensitively from any soil, gladly cling close to heaps of filth
as their only resting-place. Compare "embrace the rock" (
Vau.
6. greater than … Sodom—(
overthrown … in a moment—whereas the Jews had to endure the protracted and manifold hardships of a siege.
no hands stayed on her—No hostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom.
Zain.
7. Nazarites—literally, "separated ones"
(
rubies—Gesenius translates, "corals," from a Hebrew root, "to divide into branches," from the branching form of corals.
polishing—They were like exquisitely cut and polished sapphires. The "sapphires" may represent the blue veins of a healthy person.
Cheth.
8. blacker than … coal—or, "than
blackness" itself (
like a stick—as withered as a dry stick.
Teth.
9. The speedy death by the sword is better than the lingering death by famine.
pine away—literally, "flow out"; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword."
want of … fruits—The
words in italics have to be supplied in the original (
Jod.
10. (
pitiful—naturally at other times
compassionate (
sodden—boiled.
Caph.
11. fire … devoured …
foundations—(
Lamed.
12. Jerusalem was so fortified that all thought it impregnable. It therefore could only have been the hand of God, not the force of man, which overthrew it.
Mem.
13. prophets—the false prophets (
shed the blood of the just—(
Nun.
14. blind—with mental aberration.
polluted … with blood—both with
blood of one another mutually shed (for example,
not touch … garments—as being
defiled with blood (
Samech.
15. They … them—"They," that is,
"men" (
wandered—As the false prophets and
their followers had "wandered" blind with infatuated and idolatrous
crime in the city (
they said—that is, the Gentiles said:
it was said among the heathen, "The Jews shall no more sojourn
in their own land" [Grotius]; or,
wheresoever they go in their wandering exile, "they shall not stay
long" [Ludovicus De Dieu], (
Pe.
16. Ain and Pe are here
transposed (
anger—literally, "face"; it is the
countenance which, by its expression, manifests anger (
divided—dispersed the Jews.
they respected not …
priests—This is the language of the Gentiles. "The
Jews have no hope of a return: for they respected not even good
priests" (
Ain.
17. As for us—This translation forms the
best antithesis to the language of the heathen (
watched for a nation that could not save
us—Egypt (
Tzaddi.
18. They—the Chaldeans.
cannot go—without danger.
Koph.
19. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken city, "on the mountains and in the wilderness."
swifter … than …
eagles—the Chaldean cavalry (
pursued—literally, "to be hot"; then,
"to pursue hotly" (
Resh.
20. breath … anointed of …
Lord—our king, with whose life ours was bound up. The
original reference seems to have been to Josiah (
live among the heathen—Under him we hoped to live securely, even in spite of the surrounding heathen nations [Grotius].
Schin.
21. Rejoice—at our calamities (
cup—for this image of the confounding
effects of God's wrath, see
Tau.
22. (
no more carry thee … into captivity—that is, by the Chaldeans. The Romans carried them away subsequently. The full accomplishment of this prophecy must therefore refer to the Jews' final restoration.
discover—By the severity of His
punishments on thee, God shall let men see how great was thy sin (
CHAPTER (ELEGY) 5
1. (
2. Our inheritance—"Thine inheritance"
(
3. fatherless—Our whole land is full of
orphans [Calvin]. Or, "we are
fatherless," being abandoned by Thee our "Father" (
4. water for money—The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem; or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life.
our wood—In Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid for.
5. Literally, "On our necks we are
persecuted"; that is, Men tread on our necks (
6. given … hand to—in token of
submission (see on
to … Egyptians—at the death of
Josiah (
Assyrians—that is, the Chaldeans who
occupied the empire which Assyria had held. So
to be satisfied with bread—(
7. (
borne their iniquities—that is, the
punishment of them. The accumulated sins of our fathers from age to
age, as well as our own, are visited on us. They say this as a plea why
God should pity them (compare
8. Servants … ruled …
us—Servants under the Chaldean governors ruled the Jews
(
9. We gat our bread with … peril—that is, those of us left in the city after its capture by the Chaldeans.
because of … sword of …
wilderness—because of the liability to attack by the robber
Arabs of the wilderness, through which the Jews had to pass to get
"bread" from Egypt (compare
10. As an oven is scorched with too much fire,
so our skin with the hot blast of famine (Margin, rightly,
"storms," like the hot simoom). Hunger dries up the pores so that the
skin becomes like as if it were scorched by the sun (
11. So in just retribution Babylon itself
should fare in the end. Jerusalem shall for the last time suffer these
woes before her final restoration (
12. hanged … by their hand—a piece
of wanton cruelty invented by the Chaldeans. Grotius translates, "Princes were hung by the hand
of the enemy"; hanging was a usual mode of execution (
elders—officials (
13. young men … grind—The work of
the lowest female slave was laid on young men (
children fell under … wood—Mere children had to bear burdens of wood so heavy that they sank beneath them.
14. Aged men in the East meet in the open
space round the gate to decide judicial trials and to hold social
converse (
16. The crown—all our glory, the kingdom
and the priesthood (
17. (
18. foxes—They frequent desolate places where they can freely and fearlessly roam.
19. (
20. for ever—that is, for "so long a time."
21. (
22. Rather, "Unless haply Thou hast utterly rejected us, and art beyond measure wroth against us," that is, Unless Thou art implacable, which is impossible, hear our prayer [Calvin]. Or, as Margin, "For wouldest Thou utterly reject us?" &c.—No; that cannot be. The Jews, in this book, and in Isaiah and Malachi, to avoid the ill-omen of a mournful closing sentence, repeat the verse immediately preceding the last [Calvin].
THE BOOK OF THE PROPHET
E Z E K I E L.
Commentary by A. R. Faussett
INTRODUCTION
The name Ezekiel means "(whom) God will strengthen"
[Gesenius]; or, "God will prevail"
[Rosenmuller]. His father was Buzi
(
He was contemporary with Jeremiah and Daniel. The
former had prophesied for thirty-four years before Ezekiel, and
continued to do so for six or seven years after him. The call of
Ezekiel followed the very next year after the communication of
Jeremiah's predictions to Babylon (
Rabbi Hananias is said
to have satisfactorily solved the difficulties (Mischna) which
were alleged against its canonicity.
CHAPTER 1
1. Now it came to pass—rather,
"And it came," &c. As this formula in
thirtieth year—that is, counting from
the beginning of the reign of Nabopolassar, father of Nebuchadnezzar,
the era of the Babylonian empire, 625 B.C., which epoch coincides with the eighteenth year
of Josiah, that in which the book of the law was found, and the
consequent reformation began [Scaliger];
or the thirtieth year of Ezekiel's life. As the Lord was about to be a
"little sanctuary" (
Chebar—the same as Chabor or Habor,
whither the ten tribes had been transported by Tiglath-pileser and
Shalmaneser (
visions of God—Four expressions are
used as to the revelation granted to Ezekiel, the three first having
respect to what was presented from without, to assure him of its
reality, the fourth to his being internally made fit to receive
the revelation; "the heavens were opened" (so
2. Jehoiachin's captivity—In the third or fourth year of Jehoiakim, father of Jehoiachin, the first carrying away of Jewish captives to Babylon took place, and among them was Daniel. The second was under Jehoiachin, when Ezekiel was carried away. The third and final one was at the taking of Jerusalem under Zedekiah.
4. whirlwind—emblematic of God's
judgments (
out of the north—that is, from Chaldea, whose hostile forces would invade Judea from a northerly direction. The prophet conceives himself in the temple.
fire infolding itself—laying hold on
whatever surrounds it, drawing it to itself, and devouring it.
Literally, "catching itself," that is, kindling itself [Fairbairn]. The same Hebrew occurs in
brightness … about it—that is, about the "cloud."
out of the midst thereof—that is, out of the midst of the "fire."
colour of amber—rather, "the glancing
brightness (literally, 'the eye', and so the glancing
appearance) of polished brass. The Hebrew, chasmal, is from
two roots, "smooth" and "brass" (compare
5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms" [Hengstenberg].
living creatures—So the Greek
ought to have been translated in the parallel passage,
likeness of a man—Man, the noblest of
the four, is the ideal model after which they are fashioned (
6. Not only were there four distinct living
creatures, but each of the four had four faces, making sixteen in all.
The four living creatures of the cherubim answer by contrast to the
four world monarchies represented by four beasts, Assyria,
Persia, Greece, and Rome (
7. straight feet—that is, straight legs. Not protruding in any part as the legs of an ox, but straight like a man's [Grotius]. Or, like solid pillars; not bending, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without effort [Kitto, Cyclopedia].
sole … calf's foot—Henderson hence supposes that "straight feet" implies that they did not project horizontally like men's feet, but vertically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison.
colour—the glittering appearance, indicating God's purity.
8. The hands of each were the hands of a man.
The hand is the symbol of active power, guided by skilfulness
(
under their wings—signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, namely, the secret prompting of God, it is also implied that they are moved by it and not by their own power, so that they do nothing at random, but all with divine wisdom.
they four had … faces and …
wings—He returns to what he had stated already in
9. they—had no occasion to turn
themselves round when changing their direction, for they had a face
(
10. they … had the face of a
man—namely, in front. The human face was the primary and
prominent one and the fundamental part of the composite whole. On its
right was the lion's face; on the left, the ox's (called "cherub,"
11. The tips of the two outstretched wings reached to one another, while the other two, in token of humble awe, formed a veil for the lower parts of the body.
stretched upward—rather, "were parted
from above" (compare Margin; see on
12. The same idea as in
the spirit—the secret impulse whereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the office assigned them.
13. likeness … appearance—not tautology. "Likeness" expresses the general form; "appearance," the particular aspect.
coals of fire—denoting the intensely
pure and burning justice wherewith God punishes by His angels those
who, like Israel, have hardened themselves against His long-suffering.
So in
lamps—torches. The fire emitted sparks and flashes of light, as torches do.
went up and down—expressing the marvellous vigor of God's Spirit, in all His movements never resting, never wearied.
fire … bright—indicating the glory of God.
out of the fire … lightning—God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem.
14. ran and returned—Incessant, restless
motion indicates the plenitude of life in these cherubim; so in
flash of lightning—rather, as distinct
from "lightning" (
15. one wheel—The "dreadful height" of
the wheel (
with his four faces—rather, "according to its four faces" or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides [Fairbairn]. The four sides or semicircles of each composite wheel pointed, as the four faces of each of the living creatures, to the four quarters of heaven. Havernick refers "his" or "its" to the wheels. The cherubim and their wings and wheels stood in contrast to the symbolical figures, somewhat similar, then existing in Chaldea, and found in the remains of Assyria. The latter, though derived from the original revelation by tradition, came by corruption to symbolize the astronomical zodiac, or the sun and celestial sphere, by a circle with wings or irradiations. But Ezekiel's cherubim rise above natural objects, the gods of the heathen, to the representation of the one true God, who made and continually upholds them.
16. appearance … work—their form and the material of their work.
beryl—rather, "the glancing appearance
of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish
or Tartessus in Spain. It was one of the gems in the breastplate of the
high priest (
four had one likeness—The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.
17. went upon their four sides—Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others.
18. rings—that is, felloes or circumferences of the wheels.
eyes—The multiplicity of eyes here in
the wheels, and
19. went by them—went beside them.
20. the spirit was to go—that is, their will was for going whithersoever the Spirit was for going.
over against them—rather, beside or in conjunction with them.
spirit of the living creature—put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power.
21. over against—rather, "along with" [Henderson]; or, "beside" [Fairbairn].
22. upon the heads—rather, "above the heads" [Fairbairn].
colour—glitter.
terrible crystal—dazzling the spectator by its brightness.
23. straight—erect [Fairbairn], expanded upright.
two … two … covered …
bodies—not, as it might seem, contradicting
24. voice of … Almighty—the
thunder (
voice of speech—rather, "the voice" or
"sound of tumult," as in
noise of … host—(
25. let down … wings—While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication.
26. The Godhead appears in the likeness of
enthroned humanity, as in
27. colour of amber—"the glitter of
chasmal" [Fairbairn]. See on
28. the bow … in … rain—the
symbol of the sure covenant of mercy to God's children remembered
amidst judgments on the wicked; as in the flood in Noah's days (
I fell upon … face—the right
attitude, spiritually, before we enter on any active work for God
(
CHAPTER 2
1. Son of man—often applied to Ezekiel;
once only to Daniel (
2. spirit entered … when he
spake—The divine word is ever accompanied by the Spirit
(
set … upon … feet—He had
been "upon his face" (
that I heard—rather, "then I heard."
3. nation—rather, "nations"; the word
usually applied to the heathen or Gentiles; here to the
Jews, as being altogether heathenized with idolatries. So in
4. impudent—literally, "hard-faced"
(
children—resumptive of "they" (
I … send thee—God opposes His command to all obstacles. Duties are ours; events are God's.
Thus saith the Lord God—God opposes His name to the obstinacy of the people.
5. forbear—namely, to hear.
yet shall know—Even if they will not
hear, at least they will not have ignorance to plead as the cause of
their perversity (
6. briers—not as the Margin and
Gesenius, "rebels," which would not
correspond so well to "thorns." The Hebrew is from a root
meaning "to sting" as nettles do. The wicked are often so called
(
scorpions—a reptile about six inches long with a deadly sting at the end of the tail.
be not afraid—(
7. most rebellious—literally, "rebellion" itself: its very essence.
8. eat—(See on
9. roll—the form in which ancient books were made.
10. within and without—on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.
CHAPTER 3
1. eat … and … speak—God's
messenger must first inwardly appropriate God's truth himself, before
he "speaks" it to others (see on
3. honey for sweetness—Compare
5. See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.
6. many people—It would have increased
the difficulty had he been sent, not merely to one, but to "many
people" differing in tongues, so that the missionary would have needed
to acquire a new tongue for addressing each. The after mission of the
apostles to many peoples, and the gift of tongues for that end, are
foreshadowed (compare
had I sent thee to them, they would have
hearkened—(
7. will not hearken unto thee: for … not
… me—(
8. Ezekiel means one "strengthened by God."
Such he was in godly firmness, in spite of his people's opposition,
according to the divine command to the priest tribe to which he
belonged (
9. As … flint—so Messiah the
antitype (
10. receive in … heart …
ears—The transposition from the natural order, namely, first
receiving with the ears, then in the heart, is designed.
The preparation of the heart for God's message should precede the
reception of it with the ears (compare
11. thy people—who ought to be better
disposed to hearken to thee, their fellow countryman, than hadst thou
been a foreigner (
12. (
13. touched—literally, "kissed," that is, closely embraced.
noise of a great rushing—typical of great disasters impending over the Jews.
14. bitterness—sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.
15. Tel-Abib—Tel means an "elevation." It is identified by Michaelis with Thallaba on the Chabor. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.
I sat, &c.—This is the Hebrew
Margin reading. The text is rather, "I beheld them
sitting there" [Gesenius]; or, "And
those that were settled there," namely, the older settlers, as
distinguished from the more recent ones alluded to in the previous
clause. The ten tribes had been long since settled on the Chabor or
Habor (
17. watchman—Ezekiel alone, among the
prophets, is called a "watchman," not merely to sympathize, but to give
timely warning of danger to his people where none was suspected.
Habakkuk (
18. warning … speakest to warn—The
repetition implies that it is not enough to warn once in passing, but
that the warning is to be inculcated continually (
save—
die in … iniquity—(
19. wickedness … wicked way—internal wickedness of heart, and external of the life, respectively.
delivered thy soul—(
20. righteous … turn from …
righteousness—not one "righteous" as to the root and
spirit of regeneration (
commit iniquity—that is, give himself
up wholly to it (
I lay a stumbling-block—not that God
tempts to sin (
his blood will I require—(
22. hand of the Lord—(
go … into the plain—in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.
23. glory of the Lord—(
24. set me upon my feet—having been previously prostrate and unable to rise until raised by the divine power.
shut thyself within … house—implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [Fairbairn]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [Grotius]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [Calvin].
25. put bands upon thee—not literally,
but spiritually, the binding, depressing influence which their
rebellious conduct would exert on his spirit. Their perversity, like
bands, would repress his freedom in preaching; as in
26. I will make my tongue …
dumb—Israel had rejected the prophets; therefore God deprives
Israel of the prophets and of His word—God's sorest judgment
(
27. when I speak … I will open thy
mouth—opposed to the silence imposed on the prophet, to
punish the people (
He that heareth, let him hear …
forbear—that is, thou hast done thy part, whether they hear
or forbear. He who shall forbear to hear, it shall be at his own peril;
he who hears, it shall be to his own eternal good (compare
CHAPTER 4
1. tile—a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.
2. fort—rather, "watch-tower" (
a mount—wherewith the Chaldeans could be defended from missiles.
battering-rams—literally,
"through-borers." In
3. iron pan—the divine decree as to the Chaldean army investing the city.
set it for a wall of iron between thee and the city—Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through.
set … face against it—inexorably
(
4. Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea.
left side—referring to the
position of the ten tribes, the northern kingdom, as
Judah, the southern, answers to "the right side" (
bear the iniquity—iniquity being
regarded as a burden; so it means, "bear the punishment
of their iniquity" (
5. three hundred and ninety days—The
three hundred ninety years of punishment appointed for Israel, and
forty for Judah, cannot refer to the siege of Jerusalem. That siege is
referred to in
6. each day for a year—literally, "a day
for a year, a day for a year." Twice repeated, to mark more distinctly
the reference to
7. arm … uncovered—to be ready for
action, which the long Oriental garment usually covering it would
prevent (
thou shalt prophesy against it—This gesture of thine will be a tacit prophecy against it.
8. bands—(
not turn from … side—to imply the impossibility of their being able to shake off the punishment.
9. wheat … barley, &c.—Instead
of simple flour used for delicate cakes (
fitches—spelt or dhourra.
three hundred and ninety—The forty
days are omitted, since these latter typify the wilderness
period when Israel stood separate from the Gentiles and their
pollution, though partially chastened by stint of bread and water
(
10. twenty shekels—that is, little more
than ten ounces; a scant measure to sustain life (
11. sixth … of … hin—about a pint and a half.
12. dung—as fuel; so the Arabs use
beasts' dung, wood fuel being scarce. But to use human dung so implies
the most cruel necessity. It was in violation of the law (
13. Implying that Israel's peculiar
distinction was to be abolished and that they were to be outwardly
blended with the idolatrous heathen (
14. Ezekiel, as a priest, had been accustomed
to the strictest abstinence from everything legally impure. Peter felt
the same scruple at a similar command (
abominable flesh—literally, "flesh
that stank from putridity." Flesh of animals three days killed was
prohibited (
15. cow's dung—a mitigation of the
former order (
16. staff of bread—bread by which life
is supported, as a man's weight is by the staff he leans on (
by weight, and with care—in scant
measure (
17. astonied one with another—mutually regard one another with astonishment: the stupefied look of despairing want.
CHAPTER 5
1. knife … razor—the sword of the
foe (compare
thine head—as representative of the
Jews. The whole hair being shaven off was significant of severe and
humiliating (
balances—implying the just
discrimination with which Jehovah weighs out the portion of
punishment "divided," that is, allotted to each: the "hairs" are the
Jews: the divine scales do not allow even one hair to escape accurate
weighing (compare
2. Three classes are described. The sword was
to destroy one third of the people; famine and plague another third
("fire" in
5, 6. Explanation of the symbols:
Jerusalem—not the mere city, but the people of Israel generally, of which it was the center and representative.
in … midst—Jerusalem is regarded
in God's point of view as center of the whole earth, designed to
radiate the true light over the nations in all directions. Compare
Margin ("navel"),
6. changed … into—rather, "hath
resisted My judgments wickedly"; "hath rebelled against
My ordinances for wickedness" [Buxtorf].
But see on
7. multiplied—rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of
the nations—have not been as tenacious of the true religion
as the nations have been of the false. The heathen "changed" not their
gods, but the Jews changed Jehovah for idols (see
8. I, even I—awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
9. See on
that which I have not done—worse than
any former judgments (
10. fathers … eat …
sons—alluding to Moses' words (
11. as I live—the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary—the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish—literally, "withdraw,"
namely, Mine "eye" (which presently follows), that is, My favors;
12. Statement in plain terms of what was
intended by the symbols (
draw out … sword after
them—(
pestilence … and
famine—signified by the symbol "fire" (
13. cause my fury to rest upon them—as
on its proper and permanent resting-place (
I will be comforted—expressed in
condescension to man's conceptions; signifying His satisfaction
in the vindication of His justice by His righteous judgments (
they shall how—by bitter experience.
14. reproach among the nations—They
whose idolatries Israel had adopted, instead of comforting, would only
exult in their calamities brought on by those idolatries (compare
15. instruction—literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
16. arrows of famine—hail, rain, mice,
locusts, mildew (see
increase the famine—literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.
17. beasts—perhaps meaning destructive
conquerors (
sword—civil war.
CHAPTER 6
2. mountains of Israel—that is, of
Palestine in general. The mountains are addressed by
personification; implying that the Israelites themselves are incurable
and unworthy of any more appeals; so the prophet sent to Jeroboam did
not deign to address the king, but addressed the altar (
3. rivers—literally, the "channels" of torrents. Rivers were often the scene and objects of idolatrous worship.
4. images—called so from a Hebrew
root, "to wax hot," implying the mad ardor of Israel after
idolatry [Calvin]. Others translate it,
"sun images"; and so in
cast your slain men before your idols—The foolish objects of their trust in the day of evil should witness their ruin.
5. carcasses … before … idols—polluting thus with the dead bones of you, the worshippers, the idols which seemed to you so sacrosanct.
6. your works—not gods, as you supposed,
but the mere work of men's hands (
7. ye shall know that I am the Lord—and not your idols, lords. Ye shall know Me as the all-powerful Punisher of sin.
8. Mitigation of the extreme severity of their
punishment; still their life shall be a wretched one, and linked with
exile (
9. they that escape of you shall remember
me—The object of God's chastisements shall at last be
effected by working in them true contrition. This partially took place
in the complete eradication of idolatry from the Jews ever since the
Babylonian captivity. But they have yet to repent of their crowning
sin, the crucifixion of Messiah; their full repentance is therefore
future, after the ordeal of trials for many centuries, ending with that
foretold in
I am broken with their whorish
heart—Fairbairn translates,
actively, "I will break" their whorish heart; English Version is
better. In their exile they shall remember how long I bore with them,
but was at last compelled to punish, after I was "broken" (My
long-suffering wearied out) by their desperate (
loathe themselves—(
11. Gesticulations vividly setting before the
hearers the greatness of the calamity about to be inflicted. In
indignation at the abominations of Israel extend thine hand towards
Judea, as if about to "strike," and "stamp," shaking off the dust with
thy foot, in token of how God shall "stretch out His hand upon them,"
and tread them down (
12. He that is far off—namely, from the foe; those who in a distant exile fear no evil.
he that remaineth—he that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outside the city who are within reach of "the sword" of the foe, and so fall by it; not by "famine," as those left in the city.
14. Diblath—another form of Diblathaim,
a city in Moab (
CHAPTER 7
2. An end, the end—The indefinite "an"
expresses the general fact of God bringing His long-suffering towards
the whole of Judea to an end; "the," following, marks it as more
definitely fixed (
4. thine abominations—the punishment of thine abominations.
shall be in the midst of thee—shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
5. An evil, an only evil—a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.
6. watcheth for thee—rather, "waketh for
thee." It awakes up from its past slumber against thee (
7. The morning—so Chaldean and
Syriac versions (compare
not the sounding again—not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."
8, 9. Repetition of
10. rod … blossomed, pride …
budded—The "rod" is the Chaldean Nebuchadnezzar, the
instrument of God's vengeance (
11. Violence (that is, the violent foe)
is risen up as a rod of (that is, to punish the Jews')
wickedness (
theirs—their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."
neither … wailing—(
12. let not … buyer rejoice—because he has bought an estate at a bargain price.
nor … seller mourn—because he
has had to sell his land at a sacrifice through poverty. The Chaldeans
will be masters of the land, so that neither shall the buyer have any
good of his purchase, nor the seller any loss; nor shall the latter
(
13. although they were yet alive—although they should live to the year of jubilee.
multitude thereof—namely, of the Jews.
which shall not return—answering to
"the seller shall not return"; not only he, but the whole
multitude, shall not return. Calvin
omits "is" and "which": "the vision touching the whole multitude shall
not return" void (
neither shall any strengthen himself in the iniquity of his life—No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.
14. They have blown the trumpet—rather,
"Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers
as they will, "to make all ready" for encountering the foe, it will be
of no avail; none will have the courage to go to the battle (compare
15. No security should anywhere be found
(
16. (
like doves—which, though usually
frequenting the valleys, mount up to the mountains when fearing the
bird-catcher (
17. shall be weak as water—literally,
"shall go (as) waters"; incapable of resistance (
18. cover them—as a garment.
baldness—a sign of mourning (
19. cast … silver in …
streets—just retribution; they had abused their silver and
gold by converting them into idols, "the stumbling-block of their
iniquity" (
20. beauty of his ornament—the temple of
Jehovah, the especial glory of the Jews, as a bride glories in her
ornaments (the very imagery used by God as to the temple,
images … therein—namely, in the
temple (
set it far from them—God had "set" the
temple (their "beauty of ornament") "for His majesty"; but they had set
up "abominations therein"; therefore God, in just retribution, "set it
far from them," (that is, removed them far from it, or took it away
from them [Vatablus]). The Margin
translates, "Made it unto them an unclean thing" (compare
Margin on
21. strangers—barbarous and savage nations.
22. pollute my secret place—just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.
23. chain—symbol of the captivity
(compare
24. worst of the heathen—literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.
pomp of … strong—the pride wherewith men "stiff of forehead" despise the prophet.
holy places—the sacred compartments of
the temple (
25. peace, and … none—(
26. Mischief … upon …
mischief—(
rumour—of the advance of the foe, and
of his cruelty (
seek a vision—to find some way of
escape from their difficulties (
law shall perish—fulfilled (
ancients—the ecclesiastical rulers of the people.
27. people of the land—the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.
clothed with desolation—Clothing is designed to keep off shame; but in this case shame shall be the clothing.
after their way—because of their wicked ways.
deserts—literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.
CHAPTER 8
This eighth chapter begins a new stage of Ezekiel's
prophecies and continues to the end of the eleventh chapter. The
connected visions at
1. sixth year—namely, of the captivity
of Jehoiachin, as in
elders—namely, those carried away with Jehoiachin, and now at the Chebar.
sat before me—to hear the word of God
from me, in the absence of the temple and other public places of
Sabbath worship, during the exile (
hand of … Lord God fell … upon
me—God's mighty operation fell, like a thunderbolt,
upon me (in
2. likeness—understand, "of a man," that
is, of Messiah, the Angel of the covenant, in the person of whom alone
God manifests Himself (
colour of amber—the glitter of chasmal
[Fairbairn], (see on
3. Instead of prompting him to address
directly the elders before him, the Spirit carried him away in
vision (not in person bodily) to the temple at Jerusalem; he
proceeds to report to them what he witnessed: his message thus falls
into two parts: (1) The abominations reported in
door of the inner gate—facing the
north, the direction in which he came from Chebar, called the
"altar-gate" (
seat—the pedestal of the image.
image of jealousy—Astarte, or Asheera
(as the Hebrew for "grove" ought to be translated,
provoketh to jealousy—calleth for a
visitation in wrath of the "jealous God," who will not give His honor
to another (compare the second commandment,
4. The Shekinah cloud of Jehovah's glory,
notwithstanding the provocation of the idol, still remains in the
temple, like that which Ezekiel saw "in the plain" (
5. gate of … altar—the principal
avenue to the altar of burnt offering; as to the northern
position, see
6. that I should go far off from my sanctuary—"that I should (be compelled by their sin to) go far off from my sanctuary"—(Eze 10:18); the sure precursor of its destruction.
7. door of the court—that is, of the
inner court (
hole in … wall—that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.
8. dig—for it had been blocked up during
Josiah's reformation. Or rather, the vision is not of an actual scene,
but an ideal pictorial representation of the Egyptian idolatries into
which the covenant-people had relapsed, practising them in secret
places where they shrank from the light of day [Fairbairn], (
10. creeping things … beasts—worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ.
round about—On every side they surrounded themselves with incentives to superstition.
11. seventy men—the seventy members
composing the Sanhedrim, or great council of the nation, the
origination of which we find in the seventy elders, representatives of
the congregation, who went up with Moses to the mount to behold the
glory of Jehovah, and to witness the secret transactions relating to
the establishment of the covenant; also, in the seventy elders
appointed to share the burden of the people with Moses. How awfully it
aggravates the national sin, that the seventy, once admitted to the
Lord's secret council (
Jaazaniah—perhaps chief of the
seventy: son of Shaphan, the scribe who read to Josiah the book of the
law; the spiritual privileges of the son (
cloud of incense—They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!
12. every man in … chambers of …
imagery—The elders ("ancients") are here the representatives
of the people, rather than to be regarded literally. Mostly, the
leaders of heathen superstitions laughed at them secretly, while
publicly professing them in order to keep the people in subjection.
Here what is meant is that the people generally addicted
themselves to secret idolatry, led on by their elders; there is no
doubt, also, allusion to the mysteries, as in the worship of
Isis in Egypt, the Eleusinian in Greece, &c., to which the
initiated alone were admitted. "The chambers of imagery" are their own
perverse imaginations, answering to the priests' chambers
in the vision, whereon the pictures were portrayed (
Lord … forsaken … earth—They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [Calvin].
14. From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door.
sat—the attitude of mourners (
Tammuz—from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phœnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.
15, 16. The next are "greater
abominations," not in respect to the idolatry, but in respect to the
place and persons committing it. In "the inner court," immediately
before the door of the temple of Jehovah, between the porch and the
altar, where the priests advanced only on extraordinary occasions
(
16. worshipped—In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.
17. put … branch to … nose—proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [Calvin]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [Strabo, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. Calvin translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.
18. though they cry … yet will I not
hear—(
CHAPTER 9
1. cried—contrasted with their "cry" for
mercy (
them that have charge—literally,
officers; so "officers" (
draw near—in the Hebrew intensive, "to draw near quickly."
2. clothed with linen—(
stood—the attitude of waiting reverently for Jehovah's commands.
brazen altar—the altar of burnt
offerings, not the altar of incense, which was of gold. They
"stood" there to imply reverent obedience; for there God gave His
answers to prayer [Calvin]; also as
being about to slay victims to God's justice, they stand where
sacrifices are usually slain [Grotius],
(
3. glory of … God—which had
heretofore, as a bright cloud, rested on the mercy seat between the
cherubim in the holy of holies (
4. midst of … city … midst of Jerusalem—This twofold designation marks more emphatically the scene of the divine judgments.
a mark—literally, the Hebrew
letter Tau, the last in the alphabet, used as a mark ("my
sign,"
upon the foreheads—the most
conspicuous part of the person, to imply how their safety would be
manifested to all (compare
sigh and … cry—similarly
sounding verbs in Hebrew, as in English Version,
expressing the prolonged sound of their grief. "Sigh" implies their
inward grief ("groanings which cannot be uttered,"
5. the others—the six officers of
judgment (
6. come not near any … upon whom …
mark—(
begin at … sanctuary—For in it
the greatest abominations had been committed; it had lost the reality
of consecration by the blood of victims sacrificed to idols; it must,
therefore, lose its semblance by the dead bodies of the slain idolaters
(
ancient men—the seventy elders.
8. I was left—literally, "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [Calvin]. He was the only one left of the priests "in the sanctuary."
fell upon my face—to intercede for his
countrymen (so
all the residue—a plea drawn from God's covenant promise to save the elect remnant.
9. exceeding—literally, "very, very"; doubled.
perverseness—"apostasy" [Grotius]; or, "wresting aside of justice."
Lord … forsaken … earth …
seeth not—The order is reversed from
10. mine eye—to show them their mistake in saying, "The Lord seeth not."
recompense their way upon their
head—(
11. I have done as thou hast
commanded—The characteristic of Messiah (
CHAPTER 10
1. The throne of Jehovah appearing in the
midst of the judgments implies that whatever intermediate agencies be
employed, He controls them, and that the whole flows as a necessary
consequence from His essential holiness (
cherubim—in
2. he—Jehovah; He who sat on the "throne."
the man—the Messenger of mercy
becoming the Messenger of judgment (see on
wheels—Hebrew, galgal, implying
quick revolution; so the impetuous onset of the foe
(compare
coals of fire—the wrath of God about
to burn the city, as His sword had previously slain its
guilty inhabitants. This "fire," how different from the fire on the
altar never going out (
3. right … of … house—The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west.
the cherubim … the man—There was
perfect concert of action between the cherubic representative of the
angels and "the Man," to minister to whom they "stood" there (
cloud—emblem of God's displeasure; as
the "glory" or "brightness" (
4. The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud.
5. sound of … wings—prognostic of great and awful changes.
voice of … God—the thunder
(
6. went in—not into the temple, but
between the cherubim. Ezekiel sets aside the Jews' boast of the
presence of God with them. The cherubim, once the ministers of grace,
are now the ministers of vengeance. When "commanded," He without delay
obeys (
7. See on
one cherub—one of the four cherubim.
his hand—(
went out—to burn the city.
8. The "wings" denote alacrity, the "hands" efficacy and aptness, in executing the functions assigned to them.
9. wheels—(See on
10. four had one likeness—In the wonderful variety of God's works there is the greatest harmony:—
(See on
wheel … in … a wheel—cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher.
11. (See on
turned not—without accomplishing their
course (
whither … head looked—that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves.
12. body—literally, "flesh," because a body consists of flesh.
wheels … full of eyes—The
description (
13. O wheel—rather, "they were called, whirling," that is, they were most rapid in their revolutions [Maurer]; or, better, "It was cried unto them, The whirling" [Fairbairn]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion.
14. cherub—but in
15. The repeated declaration of the identity
of the vision with that at the Chebar is to arouse attention to it
(
the living creature—used collectively,
as in
16. (See on
lifted up … wings—to depart,
following "the glory of the Lord" which was on the point of departing
(
17. (
stood—God never stands still
(
18. The departure of the symbol of God's
presence from the temple preparatory to the destruction of the city.
Foretold in
20. I knew … cherubim—By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.
21. The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again.
22. straight forward—intent upon the
object they aimed at, not deviating from the way nor losing sight of
the end (
CHAPTER 11
1. east gate—to which the glory of God
had moved itself (
five and twenty men—The same as the
twenty-five (that is, twenty-four heads of courses, and the high
priest) sun-worshippers seen in
Jaazaniah—signifying "God hears."
son of Azur—different from Jaazaniah
the son of Shaphan (
2. he—the Lord sitting on the cherubim
(
wicked counsel—in opposition to the
prophets of God (
3. It is not near—namely, the
destruction of the city; therefore "let us build houses," as if there
was no fear. But the Hebrew opposes English Version,
which would require the infinitive absolute. Rather, "Not at hand is
the building of houses." They sneer at Jeremiah's letter to the
captives, among whom Ezekiel lived (
this city … caldron … we …
flesh—sneering at
4. prophesy … prophesy—The repetition marks emphatic earnestness.
5. Spirit … fell upon me—stronger
than "entered into me" (
I know—(
6. your slain—those on whom you have
brought ruin by your wicked counsels. Bloody crimes within the city
brought on it a bloody foe from without (
7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier.
8. The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him.
9. out of the midst thereof—that is, of the city, as captives led into the open plain for judgment.
10. in the border of Israel—on the
frontier: at Riblah, in the land of Hamath (compare
ye shall know that I am the Lord—by
the judgments I inflict (
11. (See on
12. (
13. Pelaliah—probably the ringleader of
the scorners (
fell … upon … face—(See on
wilt thou make a full end of the remnant—Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?
15. thy brethren … brethren—The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared.
men of thy kindred—literally, "of thy
redemption," that is, the nearest relatives, whose duty it was to do
the part of Goel, or vindicator and redeemer of a forfeited inheritance
(
Get you far … unto us is this land—the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."
16. Although—anticipating the objection
of the priests at Jerusalem, that the exiles were "cast far off."
Though this be so, and they are far from the outer temple at Jerusalem,
I will be their asylum or sanctuary instead (
a little—rather, "for a little
season"; No matter how long the captivity may be, the seventy years
will be but as a little season, compared with their long subsequent
settlement in their land. This holds true only partially in the case of
the first restoration; but as in a few centuries they were dispersed
again, the full and permanent restoration is yet future (
17. (
18. They have eschewed every vestige of
idolatry ever since their return from Babylon. But still the Shekinah
glory had departed, the ark was not restored, nor was the second temple
strictly inhabited by God until He came who made it more glorious than
the first temple (
19. I will give them—lest they should
claim to themselves the praise given them in
one heart—not singleness, that
is, uprightness, but oneness of heart in all, unanimously
seeking Him in contrast to their state at that time, when only single
scattered individuals sought God (
new spirit—(
stony heart—like "adamant" (
heart of flesh—impressible to what is good, tender.
20. walk in my statutes—Regeneration
shows itself by its fruits (
they … my people, … I … their
God—(
21. whose heart … after … heart of
… detestable things—The repetition of "heart" is
emphatic, signifying that the heart of those who so obstinately clung
to idols, impelled itself to fresh superstitions in one continuous
tenor [Calvin]. Perhaps it is implied
that they and their idols are much alike in character (
recompense … way upon …
heads—They have abandoned Me, so will I abandon them; they
profaned My temple, so will I profane it by the Chaldeans (
23. The Shekinah glory now moves from the east
gate (
24. brought me in a vision—not in actual
fact, but in ecstatic vision. He had been as to the outward world all
the time before the elders (
25. things … showed me—literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word" [Calvin].
CHAPTER 12
1, 2. eyes to see, and see not, … ears to
hear, and hear not—fulfilling the prophecy of
3. stuff for removing—rather, "an
exile's outfit," the articles proper to a person going as an exile, a
staff and knapsack, with a supply of food and clothing; so "instruments
of captivity,"
consider—(
4. by day—in broad daylight, when all can see thee.
at even—not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson].
as they that go forth into
captivity—literally, "as the goings forth of the captivity,"
that is, of the captive band of exiles, namely, amid the silent
darkness: typifying Zedekiah's flight by night on the taking of the
city (
5. Dig—as Zedekiah was to escape like
one digging through a wall, furtively to effect an escape (
carry out—namely, "thy stuff" (
thereby—by the opening in the wall.
Zedekiah escaped "by the gate betwixt the two walls" (
6. in … twilight—rather, "in the
dark." So in
cover thy face—as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin].
sign—rather, "a portent," namely, for evil.
9. What doest thou?—They ask not in a docile spirit, but making a jest of his proceedings.
10. burden—that is, weighty oracle.
the prince—The very man Zedekiah, in
whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that
Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent
a letter to the captives at the Chebar, which was the means of calling
forth at first the agency of Ezekiel, so it was natural for Ezekiel to
send a message to Jerusalem confirming the warnings of Jeremiah. The
prince, however, fancying a contradiction between
11. sign—portent of evil to come
(
12. prince … among them—literally,
"that is in the midst of them," that is, on whom the eyes of all are
cast, and "under whose shadow" they hope to live (
shall bear—namely, his "stuff for removing"; his equipments for his journey.
cover his face, that he see not the
ground—See on
13. My net—the Chaldean army. He shall
be inextricably entangled in it, as in the meshes of a net. It is
God's net (
bring him to Babylon … ; yet shall he not
see it—because he should be deprived of sight before he
arrived there (
14. all … about him—his satellites: his bodyguard.
bands—literally, "the wings" of an
army (
draw out … sword after them—(See
on
16. I will leave a few … that they may
declare … abominations—God's purpose in scattering a
remnant of Jews among the Gentiles; namely, not only that they
themselves should be weaned from idolatry (see
18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.
19. people of the land—the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate.
land of Israel—contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege.
land … desolate from all that is therein—literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.
because of … violence—(
20. the cities—left in Judea after the destruction of Jerusalem.
22. proverb—The infidel scoff, that the
threatened judgment was so long in coming, it would not come at all,
had by frequent repetition come to be a "proverb" with them. This
skeptical habit contemporary prophets testify to (
days … prolonged … vision
faileth—their twofold argument: (1) The predictions shall not
come to pass till long after our time. (2) They shall fail and prove
vain shadows. God answers both in
23. effect—literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.
24. no more … vain vision … flattering
divination—All those false prophets (
25. word … shall come to pass—in
opposition to their scoff "the vision faileth" (
no more prolonged—in opposition to the
scoff (
in your days—while you are living
(compare
27. Not a mere repetition of the scoff (
CHAPTER 13
1. As the twelfth chapter denounced the false
expectations of the people, so this denounces the false leaders who fed
those expectations. As an independent witness, Ezekiel confirms at the
Chebar the testimony of Jeremiah (
2. that prophesy—namely, a speedy return to Jerusalem.
out of … own hearts—alluding to
the words of Jeremiah (
3. foolish—though vaunting as though
exclusively possessing "wisdom" (
their own spirit—instead of the Spirit
of God. A threefold distinction lay between the false and the true
prophets: (1) The source of their messages respectively; of the false,
"their own hearts"; of the true, an object presented to the spiritual
sense (named from the noblest of the senses, a seeing) by the
Spirit of God as from without, not produced by their own natural powers
of reflection. The word, the body of the thought, presented itself not
audibly to the natural sense, but directly to the spirit of the
prophet; and so the perception of it is properly called a
seeing, he perceiving that which thereafter forms itself in his
soul as the cover of the external word [Delitzsch]; hence the peculiar expression, "seeing
the word of God" (
4. foxes—which cunningly "spoil the
vines" (
in … deserts—where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft.
5. not gone up into …
gaps—metaphor from breaches made in a wall, to which
the defenders ought to betake themselves in order to repel the entrance
of the foe. The breach is that made in the theocracy through the
nation's sin; and, unless it be made up, the vengeance of God will
break in through it. Those who would advise the people to repentance
are the restorers of the breach (
hedge—the law of God (
to stand—that is, that the city may "stand."
in … day of … Lord—In the day of the battle which God wages against Israel for their sins, ye do not try to stay God's vengeance by prayers, and by leading the nation to repentance.
6. made others to hope, &c.—rather,
"they hoped" to confirm (that is, 'make good') their word, by
the event corresponding to their prophecy. The Hebrew requires
this [Havernick]. Also the parallel
clause, "they have seen vanity," implies that they believed
their own lie (
8. I am against you—rather understand,
"I come against you," to punish your wicked profanation of My
name (compare
9. mine hand—My power in vengeance.
not … in …
assembly—rather, the "council"; "They shall not occupy the
honorable office of councillors in the senate of elders after
the return from Babylon" (
neither … written in …
Israel—They shall not even have a place in the
register kept of all citizens' names; they shall be
erased from it, just as the names of those who died in the year, or had
been deprived of citizenship for their crimes, were at the annual
revisal erased. Compare
neither … enter … land—They shall not so much as be allowed to come back at all to their country.
10. Because, even because—The repetition heightens the emphasis.
Peace—safety to the nation.
Ezekiel confirms
one—literally, "this one"; said
contemptuously, as in
a wall—rather, "a loose wall." Ezekiel
had said that the false prophets did not "go up into the gaps, or make
up the breaches" (
one … others—besides individual effort, they jointly co-operated to delude the people.
daubed … with untempered
mortar—as sand without lime, mud without straw [Grotius]. Fairbairn
translates, "plaster it with whitewash." But besides the hypocrisy of
merely outwardly "daubing" to make the wall look fair (
11. overflowing—inundating; such
as will at once wash away the mere clay mortar. The three most
destructive agents shall co-operate against the wall—wind, rain,
and hailstones. These last in the East are more out of the regular
course of nature and are therefore often particularly specified as the
instruments of God's displeasure against His foes (
12. shall it not be said—Your vanity and folly shall be so manifested that it shall pass into a proverb, "Where is the daubing?"
13. God repeats, in His own name, as
the Source of the coming calamity, what had been expressed generally in
14. The repetition of the same threat (see on
foundation—As the "wall" represents
the security of the nation, so the "foundation" is Jerusalem, on
the fortifications of which they rested their confidence. Grotius makes the "foundation" refer to the false
principles on which they rested;
16. prophesy concerning Jerusalem—With all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves.
17. set thy face—put on a bold
countenance, fearlessly to denounce them (
daughters—the false prophetesses;
alluded to only here; elsewhere the guilt specified in the women is the
active share they took in maintaining idolatry (
18. sew pillows to …
armholes—rather, elbows and wrists, for which the
false prophetesses made cushions to lean on, as a symbolical act,
typifying the perfect tranquility which they foretold to those
consulting them. Perhaps they made their dupes rest on these cushions
in a fancied state of ecstasy after they had made them at first
stand (whence the expression, "every stature," is used
for "men of every age"). As the men are said to have built a
wall (
make kerchiefs—magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world.
head of every stature—"men of every age," old and young, great and small, if only these had pay to offer them.
hunt souls—eagerly trying to allure
them to the love of yourselves (
will ye save … souls … that come
unto you—Will ye haul after souls, and when they are yours
("come unto you"), will ye promise them life? "Save" is
explained (
19. handfuls—expressing the paltry gain
for which they bartered immortal souls (compare
among my people—an aggravation of
their sin, that they committed it "among the people" whom God had
chosen as peculiarly His own, and among whom He had His temple.
It would have been a sin to have done so even among the Gentiles, who
knew not God; much more so among the people of God (compare
slay … souls that should not die,
&c.—to predict the slaying or perdition of the godly
whom I will save. As true ministers are said to save and slay their
hearers, according to the spirit respectively in which these receive
their message (
my people that hear your lies—who are
therefore wilfully deceived, so that their guilt lies at their
own door (
20. I am against your pillows—that is, against your lying ceremonial tricks by which ye cheat the people.
to make them fly—namely, into their
snares, as fowlers disturb birds so as to be suddenly caught in the net
spread for them. "Fly" is peculiarly appropriate as to those lofty
spiritual flights to which they pretended to raise their dupes
when they veiled their heads with kerchiefs and made them rest on
luxurious arm-cushions (
let … souls go—"Ye make them
fly" in order to destroy them; "I will let them go" in order to save
them (
21. in your hand—in your power. "My people" are the elect remnant of Israel to be saved.
ye shall know—by the judgments which ye shall suffer.
22. ye have made … the righteous sad—by lying predictions of calamities impending ever the godly.
strengthened … wicked—(
heart of … righteous … hands of … wicked—Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him.
23. ye shall see no more vanity—The
event shall confute your lies, involving yourselves in destruction
(
CHAPTER 14
1. elders—persons holding that dignity
among the exiles at the Chebar. Grotius
refers this to Seraiah and those sent with him from Judea (
sat before me—not at once able to find a beginning of their speech; indicative of anxiety and despondency.
3. heart … face—The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them.
stumbling-block of …
iniquity—See
inquired of at all—literally, "should
I with inquiry be inquired of" by such hypocrites as they are? (
4. and cometh—and yet cometh, reigning himself to be a true worshipper of Jehovah.
him that cometh—so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him."
according to … idols—thus,
"answering a fool according to his folly"; making the sinner's sin his
punishment; retributive justice (
5. That I may take—that is, unveil and
overtake with punishment the dissimulation and impiety of Israel
hid in their own heart. Or, rather, "That I may punish them by
answering them after their own hearts"; corresponding to
"according to the multitude of his idols" (see on
idols—though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."
6. Though God so threatened the people for
their idolatry (
turn yourselves—Calvin translates, "turn others" (namely, the
stranger proselytes in the land). As ye have been the advisers of
others (see
7. stranger—the proselyte, tolerated in
Israel only on condition of worshipping no God but Jehovah (
inquire of him concerning me—that is, concerning My will.
by myself—not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. Fairbairn translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.
8. And I will set my face against that
man—(See on
and will make him a sign—literally, "I
will destroy him so as to become a sign"; it will be no ordinary
destruction, but such as will make him be an object pointed at with
wonder by all, as Korah, &c. (
9. I the Lord have deceived that
prophet—not directly, but through Satan and his ministers;
not merely permissively, but by overruling their evil to serve the
purposes of His righteous judgment, to be a touchstone to
separate the precious from the vile, and to "prove" His people (
10. As they dealt deceitfully with God by
seeking answers of peace without repentance, so God would let them be
dealt with deceitfully by the prophets whom they consulted. God would
chastise their sin with a corresponding sin; as they rejected the safe
directions of the true light, He would send the pernicious delusions of
a false one; prophets would be given them who should re-echo the
deceitfulness that already wrought in their own bosom, to their ruin
[Fairbairn]. The people had themselves
alone to blame, for they were long ago forewarned how to discern and to
treat a false prophet (
11. Love was the spring of God's very
judgments on His people, who were incurable by any other process (
12. The second part of the chapter: the effect
which the presence of a few righteous persons was to have on the
purposes of God (compare
13. staff of … bread—on which
man's existence is supported as on a staff (
14. Noah, Daniel … Job—specified
in particular as having been saved from overwhelming calamities for
their personal righteousness. Noah had the members of his family alone
given to him, amidst the general wreck. Daniel saved from the fury of
the king of Babylon the three youths (
deliver … souls by …
righteousness—(
15-21. The argument is cumulative. He first
puts the case of the land sinning so as to fall under the judgment of a
famine (
19. in blood—not literally. In Hebrew, "blood" expresses every premature kind of death.
21. How much more—literally, "Surely shall it be so now, when I send," &c. If none could avert the one only judgment incurred, surely now, when all four are incurred by sin, much more impossible it will be to deliver the land.
22. Yet … a remnant—not of
righteous persons, but some of the guilty who should "come forth" from
the destruction of Jerusalem to Babylon, to lead a life of hopeless
exile there. The reference here is to judgment, not mercy, as
ye shall see their … doings; and …
be comforted—Ye, the exiles at the Chebar, who now murmur at
God's judgment about to be inflicted on Jerusalem as harsh, when ye
shall see the wicked "ways" and character of the escaped remnant, shall
acknowledge that both Jerusalem and its inhabitants deserved their
fate; his recognition of the righteousness of the judgment will
reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect
remnant, though that is not referred to here, but in
23. they shall comfort you—not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city.
CHAPTER 15
This chapter represents, in the way of a brief introduction, what the sixteenth chapter details minutely.
2, 3. What has the vine-wood to make it
pre-eminent above other forest-wood? Nothing. Nay, the reverse.
Other trees yield useful timber, but vine-wood is soft, brittle,
crooked, and seldom large; not so much as a "pin" (the large wooden peg
used inside houses in the East to hang household articles on,
or than a branch—rather, in apposition with "the vine tree." Omit "or than." What superiority has the vine if it be but a branch among the trees of the forest, that is, if, as having no fruit, it lies cut down among other woods of trees?
4. cast into … fire—(
both the ends—the north kingdom having
been already overturned by Assyria under Tiglath-pileser; the south
being pressed on by Egypt (
midst of it is burned—rather, "is on flame"; namely, Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar.
Is it meet for any work—"it," that is, the scorched part still remaining.
5. If useless before, much more so when almost wholly burnt.
6. So will I give the inhabitants of
Jerusalem, as being utterly unprofitable (
7. And I will set my face against
them—(See on
from one fire … another—(Compare
8. trespass—rather, "they have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise what we profess to worship [Jerome], as the Jews did towards God and the law.
CHAPTER 16
(1) Taken up by God's gratuitous favor from infancy
(
2. cause Jerusalem to know—Men often are so blind as not to perceive their guilt which is patent to all. "Jerusalem" represents the whole kingdom of Judah.
3. birth … nativity—thy origin and
birth; literally, "thy diggings" (compare
of … Canaan—in which Abraham,
Isaac, and Jacob sojourned before going to Egypt, and from which thou
didst derive far more of thy innate characteristics than from the
virtues of those thy progenitors (
an Amorite … an Hittite—These,
being the most powerful tribes, stand for the whole of the Canaanite
nations (compare
4. Israel's helplessness in her first
struggling into national existence, under the image of an infant (
navel … not cut—Without proper attention to the navel cord, the infant just born is liable to die.
neither … washed in water to supple thee—that is, to make the skin soft. Rather, "for purification"; from an Arabic root [Maurer]. Gesenius translates as the Margin, "that thou mightest (be presented to thy parents to) be looked upon," as is customary on the birth of a child.
salted—Anciently they rubbed infants with salt to make the skin firm.
5. cast … in … open field—The exposure of infants was common in ancient times.
to the loathing of thy person—referring to the unsightly aspect of the exposed infant. Fairbairn translates, "With contempt (or disdainful indifference) of thy life."
6. when I passed by—as if a traveller.
polluted in … blood—but Piscator, "ready to be trodden on."
I said—In contrast to Israel's helplessness stands God's omnipotent word of grace which bids the outcast little one "live."
in thy blood—Though thou wast foul with blood, I said, "Live" [Grotius]. "Live in thy blood," that is, Live, but live a life exposed to many deaths, as was the case in the beginnings of Israel's national existence, in order to magnify the grace of God [Calvin]. The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace.
7. caused … to multiply—literally, "I … made thee a myriad."
bud of … field—the produce of
the field. In two hundred fifty years they increased from seventy-five
persons to eight hundred thousand (
excellent ornaments—literally, "ornament of ornaments."
naked … bare—(
8. thy time of love—literally, "loves"
(compare
spread my skirt over thee—the mode of
espousals (
thou … mine—(
9. washed I thee—as brides used to pass
through a preparatory purification (
oil—emblem of the Levitical
priesthood, the type of Messiah (
10.
badgers' skin—tahash; others
translate, "seal skins." They formed the over-covering of the
tabernacle, which was, as it were, the nuptial tent of God and Israel
(
fine linen—used by the priests (
11. The marriage gifts to Rebekah (
12. jewel on thy forehead—rather, "a
ring in thy nose" (
a crown—at once the badge of a bride,
and of her being made a queen, as being consort of the King; the very
name Israel meaning "a prince of God." So they are called "a
kingdom of priests" (
13. flour … honey …
oil—These three mixed form the sweetest cakes; not dry bread
and leeks as in Egypt. From raiment He passes to food (
exceeding beautiful—
prosper into a kingdom—exercising empire over surrounding nations.
14. thy renown … among …
heathen—The theocracy reached its highest point under
Solomon, when distant potentates heard of his "fame" (
my comeliness—It was not thine own, but imparted by Me.
15. Instead of attributing the glory of her
privileges and gifts to God, Israel prided herself on them as her own
(
playedst … harlot because of thy
renown—"didst play the wanton upon thy name" [Fairbairn], namely, by allowing thy renown to lead
thee into idolatry and leagues with idolaters (
his it was—Thy beauty was yielded up to every passer-by. Israel's zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.
16. deckedst … with divers
colours—or, "didst make … of divers colors" [Fairbairn]; the metaphor and the literal are
here mixed. The high places whereon they sacrificed to Astarte are here
compared to tents of divers colors, which an impudent harlot
would spread to show her house was open to all [Calvin]. Compare as to "woven hangings for Astarte"
(the right translation for "grove")
the like … shall not come, neither shall … be—rather, "have not come, nor shall be." These thy doings are unparalleled in the past, and shall be so in the future.
17. my gold … my silver—(
images of men—rather, "of the phallus," the Hindu lingam, or membrum virile [Havernick], deified as the emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a woman playing the harlot with "male images," that is, images of male gods, as distinguished from female deities.
18. tookest thy … garments … coveredst them—that is, the idols, as if an adulteress were to cover her paramours with garments which she had received from the liberality of her husband.
my oil—the holy anointing oil sacred
to God (
19. My meat … I gave—(
set it before them—as a minchah
or "meat offering" (
a sweet savour—literally, "a savor of rest," that is, whereby they might be propitiated, and be at peace ("rest") with you; how ridiculous to seek to propitiate gods of wood!
thus it was—The fact cannot be denied, for I saw it, and say it was so, saith Jehovah.
20, 21. sons and … daughters borne unto me—Though "thy children," yet they belong "unto Me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and they have received the sign of adoption as Mine, namely, circumcision. This aggravates the guilt of sacrificing them to Molech.
to be devoured—not merely to pass
through the fire, as sometimes children were made to do (
Is this of thy whoredoms a small matter, that
thou hast slain my children—rather, "Were thy whoredoms a
small matter (that is, not enough, but) that thou hast slain (that is,
must also slay)," &c. As if thy unchastity was not enough, thou
hast added this unnatural and sacrilegious cruelty (
22. not remembered …
youth—Forgetfulness of God's love is the source of all sins.
Israel forgot her deliverance by God in the infancy of her national
life. See
23. woe, woe unto thee, &c.—This parenthetical exclamation has an awful effect coming like a lightning flash of judgment amidst the black clouds of Israel's guilt.
24. eminent place—rather, "a
fornication-chamber," often connected with the impure rites of
idolatry; spiritual fornication, on "an eminent place," answering to
"fornication-chamber," is mainly meant, with an allusion also to the
literal fornication associated with it (
25. at every head of the way—in the most
frequented places (
thy beauty … abhorred, … opened … feet to every one—The wanton advances were all on Israel's part; the idolatrous nations yielded to her nothing in return. She had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she loses everything and gains nothing.
26. fornication with … Egyptians—alliances with Egypt, cemented by sharing their idolatries.
great of flesh—of powerful virile
parts; figuratively for the gross and lustful religion of Egypt (for
example, Isis, &c.), which alone could satisfy the abominable lust
of Israel (
to provoke me—wantonly and purposely.
27. The consequent judgments, which, however,
proved of no avail in reforming the people (
delivered thee unto …
Philistines—(
ashamed of thy lewd way—The
Philistines were less wanton in idolatry, in that they did not, like
Israel, adopt the idols of every foreign country but were content with
their own (
28. unsatiable—Not satisfied with whoredoms with neighbors, thou hast gone off to the distant Assyrians, that is, hast sought a league with them, and with it adopted their idolatries.
29. multiplied … fornication in …
Canaan unto Chaldea—Thou hast multiplied thy idolatries "in
Canaan" by sending "unto Chaldea" to borrow from thence the Chaldean
rites, to add to the abominations already practised "in Canaan," before
the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used
to imply that they had made Judea as much the scene of abominations as
it was in the days of the corrupt Canaanites. The land had become
utterly Canaanitish (
30. weak … heart—Sin weakens the
intellect ("heart") as, on the contrary, "the way of the Lord is
strength to the upright" (
31. Repetition of
not … as … harlot … thou
scornest hire—Unlike an ordinary harlot thou dost prostitute
thy person gratis, merely to satisfy thy lust. Jerome translates, "Thou hast not been as a harlot
in scorning (that is, who ordinarily scorns) a hire offered," in
order to get a larger one: nay, thou hast offered hire thyself to
thy lovers (
32. instead of her husband—referring to
33, 34. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their following her.
35. Here begins the threat of wrath to be poured out on her.
36. filthiness—literally, "brass";
metaphor for the lowest part of the person [Calvin]. English Version is better: thy
filthy lewdness is poured out without restraint (compare
blood of thy children—(
37. thy lovers—the Chaldeans and the
Assyrians. The law of retribution is the more signally exemplified by
God employing, as His instruments of judgment on Israel, those very
nations whose alliance and idols Israel had so eagerly sought, besides
giving her up to those who had been always her enemies. "God will make
him, who leaves God for the world, disgraced even in the eyes of the
world, and indeed the more so the nearer he formerly stood to Himself"
[Hengstenberg], (
all … thou hast hated—the
Edomites and Philistines; also Moab and Ammon especially (
I … will discover thy
nakedness—punishment in kind, as she had "discovered her
nakedness through whoredoms" (
38-40. judge thee, as women that break
wedlock—(
shed blood … judged—(
jealousy—image taken from the fury of a husband in jealousy shedding the blood of an unfaithful wife, such as Israel had been towards God, her husband spiritually. Literally, "I will make thee (to become) blood of fury and jealousy."
39. thine eminent place—literally,
"fornication-chamber" (see on
strip thee of … clothes—(
fair jewels—literally, "vessels of thy fairness" or beauty; the vessels of the temple [Grotius]. All the gifts wherewith God hath adorned thee [Calvin].
40. (
41. The result of the awful judgment shall be, when divine vengeance has run its course, it shall cease.
burn—(
women—the surrounding Gentile nations
to whom thou shalt be an object of mocking (
I will cause thee to cease …
harlot—(
thou … shall give … no hire … any more—Thou shalt have none to give.
42. my fury … rest—when My justice
has exacted the full penalty commensurate with thy awful guilt (see on
43. (
fretted me—(
thou shalt not commit this lewdness above all
thine abominations—that is, this the wickedness (compare
44. As … mother … her
daughter—"Is," and "so is," are not in the
original; the ellipsis gives the proverb (but two words in the
Hebrew) epigrammatic brevity. Jerusalem proved herself a true
daughter of the Hittite mother in sin (
45. mother's … that loatheth her
husband—that is, God ("haters of God,"
loathed … children—whom she put to death in honor of Saturn; a practice common among the Phœnicians.
sister of thy sisters—Thou art akin in guilt to Samaria and Sodom, to which thou art akin by birth. Moab and Ammon, the incestuous children of Lot, nephew of Abraham, Israel's progenitor, had their origin from Sodom; so Sodom might be called Judah's sister. Samaria, answering to the ten tribes of Israel, is, of course, sister to Judah.
46. elder sister … Samaria—older than Sodom, to whom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Samaria, her "elder sister" [Grotius]. Samaria is called the "elder," because in a moral respect more nearly related to Judah [Fairbairn]. Samaria had made the calves at Dan and Beth-el in imitation of the cherubim.
her daughters—the inferior towns
subject to Samaria (compare
left—The Orientals faced the east in marking the directions of the sky; thus the north was "left," the south "right."
Sodom … daughters—Ammon and Moab, offshoots from Sodom; also the towns subject to it.
47. their abominations—Milcom and
Chemosh, the "abominations of Ammon and Moab" (
corrupted more than they—So it is
expressly recorded of Manasseh (
48. Sodom—(
49. pride—inherited by Moab, her
offspring (
abundance of idleness—literally, "the secure carelessness of ease" or idleness.
neither did she strengthen … the
poor—Pride is always cruel; it arrogates to itself all
things, and despises brethren, for whose needs it therefore has no
feeling; as Moab had not for the outcast Jews (
50. haughty—puffed up with prosperity.
abomination before me—"sinners
before the Lord" (
I took them away—(
as I saw good—rather, "according to
what I saw"; referring to
51. Samaria—the kingdom of the ten tribes of Israel less guilty than Judah; for Judah betrayed greater ingratitude, having greater privileges, namely, the temple, the priesthood, and the regular order of kings.
justified thy sisters—made them appear
almost innocent by comparison with thy guilt (
52. Thou … which hast judged … bear
thine own—(
thy shame—ignominious punishment.
53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fail to reform its people; God's returning goodness alone would effect this, to show how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their punishment preceded her punishment; so all self-boasting is excluded [Fairbairn]. "Ye shall, indeed, at some time or other return, but Moab and Ammon shall return with you, and some of the ten tribes" [Grotius].
bring again … captivity—that is,
change the affliction into prosperity (so
captivity of thy captives—literally,
"of thy captivities." However, the gracious promise rather begins with
the "nevertheless" (
54. bear thine own shame—by being put on a level with those whom thou hast so much despised.
thou art a comfort unto them—since
they see thee as miserable as themselves. It is a kind of melancholy
"comfort" to those chastised to see others as sorely punished as
themselves (
55. (See on
56. Sodom was not mentioned—literally,
"was not for a report." Thou didst not deign to mention her name as if
her case could possibly apply as a warning to thee, but it did apply
(
57. Before thy wickedness was discovered—manifested to all, namely, by the punishment inflicted on thee.
thy reproach of … Syria and …
Philistines—the indignity and injuries done thee by Syria and
the Philistines (
58. borne thy lewdness—that is, the
punishment of it (
59. the oath—the covenant between God
and Israel (
60. The promise here bursts forth unexpectedly
like the sun from the dark clouds. With all her forgetfulness of God,
God still remembers her; showing that her redemption is altogether of
grace. Contrast "I will remember," with "thou hast not remembered"
(
everlasting covenant—(
61. thou shalt remember—It is God who
first remembers her before she remembers Him and her own ways before
Him (
ashamed—the fruit of repentance (
I will give them unto thee for
daughters—(
not by thy covenant—This does not set
aside the Old Testament in its spirit, but in its mere letter on which
the Jews had rested, while they broke it: the latter ("thy covenant")
was to give place to God's covenant of grace and promise in
Christ who "fulfilled" the law. God means, "not that thou on thy part
hast stood to the covenant, but that 'I am the Lord, I change not'
(
62. (
thou shalt know that I am the Lord—not, as elsewhere, by the judgments falling on thee, but by My so marvellously restoring thee through grace.
63. never open thy mouth—in vindication,
or even palliation, of thyself, or expostulation with God for His
dealings (
all that thou hast done—enhancing the
grace of God which has pardoned so many and so great sins. Nothing so
melts into love and humility as the sense of the riches of God's
pardoning grace (
CHAPTER 17
The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].
2. riddle—a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.
3. eagle—the king of birds. The literal
Hebrew is, "the great eagle." The symbol of the Assyrian
supreme god, Nisroch; so applied to "the great king" of Babylon,
his vicegerent on earth (
long-winged—implying the wide extent of his empire.
full of feathers—when they have been
renewed after moulting; and so in the full freshness of renovated youth
(
divers colours—the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.
came unto Lebanon—continuing the
metaphor: as the eagle frequents mountains, not cities. The temple at
Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars
of Lebanon. "The mountain of the Lord's house" (
took the highest branch—King Jeconiah,
then but eighteen years old, and many of the chiefs and people with him
(
4. land of traffic …
merchants—Babylon (
5. seed of the land—not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.
in a fruitful field—literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.
as a willow—derived from a
Hebrew root, "to overflow," from its fondness for water (
6. vine of low stature—not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.
branches turned toward him—expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.
The roots … under him—The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.
7. another … eagle—the king of
Egypt (
vine … bend … roots towards
him—literally, "thirsted after him with its roots";
expressing the longings after Egypt in the Jewish heart. Zedekiah
sought the alliance of Egypt, as though by it he could throw off his
dependence on Babylon (
water it by … furrows of …
plantation—that is, in the garden beds (Judea) wherein
(the vine) it was planted. Rather, "by" or "out of the
furrows." It refers to the waters of Egypt, the Nile being made to
water the fields by means of small canals or "furrows"; these waters
are the figure of the auxiliary forces wherewith Egypt tried to help
Judah. See the same figure,
8. It was planted in a good soil—It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.
9. Shall it prosper?—Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.
he … pull up—that is, the first eagle, or Nebuchadnezzar.
in all … leaves of her spring—that is, all its springing (sprouting) leaves.
without great power or many—It shall
not need all the forces of Babylon to destroy it; a small division of
the army will suffice because God will deliver it into Nebuchadnezzar's
hand (
10. being planted—that is, "though planted."
east wind—The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.
wither in … furrows where it
grew—Zedekiah was taken at Jericho, on Jewish soil (
12. Know ye not—He upbraided them with moral, leading to intellectual, stupidity.
hath taken the king—Jeconiah or
Jehoiachin (
13. the king's seed—Zedekiah, Jeconiah's uncle.
taken … oath of him—swearing
fealty as a vassal to Nebuchadnezzar (
also taken the mighty—as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.
14. That the kingdom might be base—that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.
15. he rebelled—God permitted this
because of His wrath against Jerusalem (
horses—in which Egypt abounded and
which were forbidden to Israel to seek from Egypt, or indeed to
"multiply" at all (
Shall he prosper?—The third time this
question is asked, with an indignant denial understood (
16. in the place where the king
dwelleth—righteous retribution. He brought on himself in the
worst form the evil which, in a mild form, he had sought to deliver
himself from by perjured treachery, namely, vassalage (
17. Pharaoh—Pharaoh-hophra (
Neither … make for him—literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.
by casting up mounts, &c.—So far
from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did
against it (
18. given his hand—in ratification of
the oath (
19. mine oath—The "covenant" being sworn
in God's name was really His covenant; a new instance in
relation to man of the treacherous spirit which had been so often
betrayed in relation to God. God Himself must therefore avenge the
violation of His covenant "on the head" of the perjurer (compare
20. my net—(
plead with him—by judgments on him
(
21. all his fugitives—the soldiers that accompany him in his flight.
22. When the state of Israel shall seem past
recovery, Messiah, Jehovah Himself, will unexpectedly appear on the
scene as Redeemer of His people (
I … also—God opposes Himself to
Nebuchadnezzar: "He took of the seed of the land and planted it
(
branch—the peculiar title of Messiah
(
a tender one—Zerubbabel never reigned
as a universal (
I … will plant it upon an high
mountain—Zion; destined to be the moral center and
eminence of grace and glory shining forth to the world, out-topping all
mundane elevation. The kingdom, typically begun at the return from
Babylon, and the rebuilding of the temple, fully began with Christ's
appearing, and shall have its highest manifestation at His reappearing
to reign on Zion, and thence over the whole earth (
23. under it … all fowl—the Gospel
"mustard tree," small at first, but at length receiving all under its
covert (
24. I … brought down the high—the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.
high … low tree—that is, princes
elevated … depressed. All the empires of the world, represented
by Babylon, once flourishing ("green"), shall be brought low before the
once depressed ("dry"), but then exalted, kingdom of Messiah and His
people, the head of whom shall be Israel (
CHAPTER 18
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.
2. fathers … eaten sour grapes, …
children's teeth … set on edge—Their unbelieving
calumnies on God's justice had become so common as to have assumed a
proverbial form. The sin of Adam in eating the forbidden fruit, visited
on his posterity, seems to have suggested the peculiar form; noticed
also by Jeremiah (
3. ye shall not have occasion any more to use this proverb—because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
4. all souls are mine—Therefore I can
deal with all, being My own creation, as I please (
soul that sinneth, it shall die—and it
alone (
5. Here begins the illustration of God's
impartiality in a series of supposed cases. The first case is given in
just … lawful … right—the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
6. not eaten upon … mountains—the
high places, where altars were reared. A double sin: sacrificing
elsewhere than at the temple, where only God sanctioned sacrifice
(
lifted … eyes to—namely, in
adoration (
idols of … Israel—not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled … neighbour's wife—Not
only does he shrink from spiritual, but also from carnal, adultery
(compare
neither … menstruous
woman—Leprosy and elephantiasis were said to be the fruit of
such a connection [Jerome]. Chastity is
to be observed even towards one's own wife (
7. restored … pledge—that which
the poor debtor absolutely needed; as his raiment, which the creditor
was bound to restore before sunset (
bread to … hungry … covered …
naked—(
8. usury—literally, "biting." The law
forbade the Jew to take interest from brethren but permitted him to do
so from a foreigner (
increase—in the case of other
kinds of wealth; as "usury" refers to money (
withdrawn … hand, &c.—Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment—justice.
9. truly—with integrity.
surely live—literally, "live in life."
Prosper in this life, but still more in the life to come (
10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber—or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one—The
Hebrew and the parallel (
11. those duties—which his father did
(
12. oppressed the poor—an aggravation to
his oppressions, that they were practised against the poor;
whereas in
abomination—singular number referring
to the particular one mentioned at the end of
13. shall he … live?—because of
the merits of his father; answering, by contrast, to "die for the
iniquity of his father" (
his blood shall be upon him—The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.
14-18. The third case: a son who walks not in
the steps of an unrighteous father, but in the ways of God; for
example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (
seeth … and considereth—The same Hebrew stands for both verbs, "seeth … yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
17. taken off his hand from the
poor—that is, abstained from oppressing the poor, when
he had the opportunity of doing so with impunity.The different sense of
the phrase in
19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.
20. son shall not bear … iniquity of …
father—(
righteousness … wickedness—that is, the reward for righteousness … the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live—Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].
Hitherto the cases had been of a change from bad to good, or vice
versa, in one generation compared with another. Here it is such a
change in one and the same individual. This, as practically affecting
the persons here addressed, is properly put last. So far from God
laying on men the penalty of others' sins, He will not even punish them
for their own, if they turn from sin to righteousness; but if they turn
from righteousness to sin, they must expect in justice that their
former goodness will not atone for subsequent sin (
22. in his righteousness … he shah
live—in it, not for it, as if that atoned for
his former sins; but "in his righteousness" he shall live, as
the evidence of his being already in favor with God through the
merit of Messiah, who was to come. The Gospel clears up for us many
such passages (
23. (
24. righteous—one apparently
such; as in
turneth away from … righteousness—an utter apostasy; not like the exceptional offenses of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of.
not be mentioned—not be taken into account so as to save them.
his trespass—utter apostasy.
25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them—in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
27. he shall save his soul—that is, he shall have it saved upon his repentance.
28. considereth—the first step to
repentance; for the ungodly do not consider either God or themselves
(
29. Though God's justice is so plainly
manifested, sinners still object to it because they do not wish to see
it (
30-32. As God is to judge them "according to
their ways" (
I will judge you—Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent—inward conversion (
turn yourselves, &c.—the
outward fruits of repentance. Not as the Margin, "turn
others"; for the parallel clause (
from all … transgressions—not as
if believers are perfect; but they sincerely aim at perfection,
so as to be habitually and wilfully on terms with no sin (
your ruin—literally, "your snare," entangling you in ruin.
31. Cast away from you—for the cause of
your evil rests with yourselves; your sole way of escape is to be
reconciled to God (
make you a new heart—This shows, not
what men can do, but what they ought to do: what God
requires of us. God alone can make us a new heart (
spirit—the understanding: as the "heart" means the will and affections. The root must be changed before the fruit can be good.
why will ye die—bring on your own selves your ruin. God's decrees are secret to us; it is enough for us that He invites all, and will reject none that seek Him.
32. (
CHAPTER 19
There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.
1. princes of Israel—that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.
2. thy mother—the mother of Jehoiachin,
the representative of David's line in exile with Ezekiel. The "mother"
is Judea: "a lioness," as being fierce in catching prey (
nourished … among young lions—She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.
Lay down—or "couched," is appropriate to the lion, the Arab name of which means "the coucher."
3. young lion—Jehoahaz, son of Josiah,
carried captive from Riblah to Egypt by Pharaoh-necho (
4. The nations—Egypt, in the case of
Jehoahaz, who probably provoked Pharaoh by trying to avenge the death
of his father by assailing the bordering cities of Egypt (
in their pit—image from the
pitfalls used for catching wild beasts (
chains—or hooks, which were fastened
in the noses of wild beasts (see on
5. saw that she had waited, and her hope was lost—that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.
she took another of her
whelps—Jehoiakim, brother of Jehoahaz, who was placed on the
throne by Pharaoh (
6. went up and down among the
lions—imitated the recklessness and tyranny of the
surrounding kings (
catch … prey—to do evil,
gratifying his lusts by oppression (
7. knew … desolate palaces—that
is, claimed as his own their palaces, which he then proceeded to
"desolate." The Hebrew, literally "widows"; hence widowed
palaces (
fulness thereof—all that it contained; its inhabitants.
8. the nations—the Chaldeans, Syrians,
Moab, and Ammon (
9. in chains—(
voice—that is, his roaring.
no more be heard upon the mountains—carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.
10. A new metaphor taken from the vine,
the chief of the fruit-bearing trees, as the lion is of the
beasts of prey (see
in thy blood—"planted when thou wast
in thy blood," that is, in thy very infancy; as in
many waters—the well-watered land of
Canaan (
11. strong rods—princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.
stature—(
among the thick branches—that is, the
central stock or trunk of the tree shot up highest "among its own
branches" or offshoots, surrounding it. Emblematic of the numbers and
resources of the people. Hengstenberg
translates, "among the clouds." But
12. plucked up—not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.
east wind—(See on
13. planted—that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.
dry … ground—Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.
14. fire … out of a rod of her
branches—The Jews' disaster was to be ascribed, not so much
to the Chaldeans as to themselves; the "fire out of the rod" is
God's wrath kindled by the perjury of Zedekiah (
no strong rod … sceptre to
rule—No more kings of David's stock are now to rule the
nation. Not at least until "the Lord shall send the rod of His strength
("Messiah,"
is … and shall be for a lamentation—Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.
CHAPTER 20
1. seventh year, &c.—namely, from
the carrying away of Jeconiah (
elders … came to inquire—The
object of their inquiry, as in
3. The chapter falls into two great parts:
I will not be inquired of by
you—because their moral state precluded them from capability
of knowing the will of God (
4. Wilt thou judge? … judge—The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [Maurer]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.
5, 6. The thrice lifting up of God's hand (the
sign of His oath,
made myself known unto them—proving
Myself faithful and true by the actual fulfilment of My promises (
6. espied for them—as though God had
spied out all other lands, and chose Canaan as the best of all lands
(
glory of all lands—that is, Canaan was "the beauty of all lands"; the most lovely and delightful land; "milk and honey" are not the antecedents to "which."
7. Moses gives no formal statement of
idolatries practised by Israel in Egypt. But it is implied in their
readiness to worship the golden calf (resembling the Egyptian ox, Apis)
(
every man—so universal was the evil.
of his eyes—It was not fear of their
Egyptian masters, but their own lust of the eye that drew them
to idols (
8, 9. then I said, I will … But,
&c.—that is, (God speaking in condescension to human modes of
conception) their spiritual degradation deserved I should
destroy them, "but I wrought (namely, the deliverance 'out of …
Egypt') for My name's sake"; not for their merits (a rebuke to their
national pride). God's "name" means the sum-total of His perfections.
To manifest these, His gratuitous mercy abounding above their sins, yet
without wrong to His justice, and so to set forth His glory, was and is
the ultimate end of His dealings (
11. which if a man do, he shall … five in
them—not "by them," as though they could justify a
man, seeing that man cannot render the faultless obedience required
(
12. sabbaths, … a sign between me and
them—a kind of sacramental pledge of the covenant of adoption
between God and His people. The Sabbath is specified as a sample of the
whole law, to show that the law is not merely precepts, but privileges,
of which the Sabbath is one of the highest. Not that the Sabbath was
first instituted at Sinai, as if it were an exclusively Jewish
ordinance (
sanctify them—The observance of the
Sabbath contemplated by God was not a mere outward rest, but a
spiritual dedication of the day to the glory of God and the good
of man. Otherwise it would not be, as it is made, the pledge of
universal sanctification (
13. in the wilderness—They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!
15. I swore against them (
16. The special reason is stated by
Moses (
their heart—The fault lay in it (
17. Nevertheless—How marvellous that God
should spare such sinners! His everlasting covenant explains it, His
long-suffering standing out in striking contrast to their rebellions
(
18. I said unto their children—being unwilling to speak any more to the fathers as being incorrigible.
Walk ye not in … statutes of … fathers—The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].
19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.
20. (
21. Though warned by the judgment on their
fathers, the next generation also rebelled against God. The "kindness
of Israel's youth and love of her espousals in the wilderness" (
23. It was to that generation the threat of
dispersion was proclaimed (
25. I gave them … statutes … not
good—Since they would not follow My statutes that were good,
"I gave them" their own (
26. I polluted them—not directly; "but I
judicially gave them up to pollute themselves." A just
retribution for their "polluting My sabbaths" (
caused to pass through the
fire—Fairbairn translates,
"In their presenting (literally, 'the causing to pass over') all
their first-born," namely, to the Lord; referring to the command
(
might know … the Lord—that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.
27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness.
Yet in this—Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled.
blasphemed—"have insulted me" [Calvin]. Even those who did not sacrifice to
heathen gods have offered "their sacrifices" (
28. provocation of their offering—an offering as it were purposely made to provoke God.
sweet savour—What ought to have been sweet became offensive by their corruptions. He specifies the various kinds of offerings, to show that in all alike they violated the law.
29. What is the high place whereunto ye go?—What is the meaning of this name? For My altar is not so called. What excellence do ye see in it, that ye go there, rather than to My temple, the only lawful place of sacrificing? The very name, "high place," convicts you of sinning, not from ignorance but perverse rebellion.
is called … unto this
day—whereas this name ought to have been long since laid
aside, along with the custom of sacrificing on high places which it
represents, being borrowed from the heathen, who so called their places
of sacrifice (the Greeks, for instance, called them by a cognate term,
Bomoi), whereas I call mine Mizbeaach, "altar." The very
name implies the place is not that sanctioned by Me, and therefore your
sacrifices even to ME there (much more those you offer to idols) are
only a "provocation" to Me (
30. The interrogation implies a strong
affirmation, as in
31. through the fire—As "the fire" is
omitted in
32. We will be as the heathen—and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that … shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.
33. Here begins the second division of the
prophecy. Lest the covenant people should abandon their distinctive
hopes and amalgamate with the surrounding heathen, He tells them that,
as the wilderness journey from Egypt was made subservient to discipline
and also to the taking from among them the rebellious, so a severe
discipline (such as the Jews are now for long actually undergoing)
should be administered to them during the next exodus for the same
purpose (
with a mighty hand, … will I rule over
you—I will assert My right over you in spite of your
resistance (
34. The Jews in exile might think themselves
set free from the "rule" of God (
people—rather, "peoples."
35. wilderness of the people—rather,
"peoples," the various peoples among whom they were to be
scattered, and about whom God saith (
plead—bring the matter in debate
between us to an issue. Image is from a plaintiff in a law court
meeting the defendant "face to face." Appropriate, as God in His
dealings acts not arbitrarily, but in most righteous justice
(
36. (
37. pass under the rod—metaphor from a
shepherd who makes his sheep pass under his rod in counting them
(
bond of … covenant—I will
constrain you by sore chastisements to submit yourselves to the
covenant to which ye are lastingly bound, though now you
have cast away God's bond from you. Fulfilled in part,
38. (
purge out—or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God.
land of Israel—Though brought out of
the country of their sojourn or exile (Babylon formerly, and the
various lands of their exile hereafter) into the literal land of
Palestine, even it shall be to them an exile state, "they shall
not enter into the land of Israel," that is, the spiritual state
of restored favor of God to His covenant people, which shall only be
given to the remnant to be saved (
39. Equivalent to, "I would rather have you
open idolaters than hypocrites, fancying you can worship Me and yet at
the same time serve idols" (
Go ye, serve—This is not a
command to serve idols, but a judicial declaration of God's
giving up of the half-idol, half-Jehovah worshippers to utter idolatry,
if they will not serve Jehovah alone (
hereafter also—God anticipates the same apostasy afterwards, as now.
40. For—Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely.
in mine holy mountain—(
all—not merely individuals, such as
constitute the elect Church now; but the whole nation, to be
followed by the conversion of the Gentile nations (
with—rather, "in all your holy things" [Maurer].
41. with—that is, in respect to your
sweet savor (literally, "savor of rest," see on
bring … out from … people,
&c.—the same words as in
sanctified in you before …
heathen—(
43. there—not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.
remember—(
44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.
for my name's sake—(
45-49. An introductory brief description in
enigma of the destruction by fire and sword, detailed more explicitly
in
46. south … south … south—three different Hebrew words, to express the certainty of the divine displeasure resting on the region specified. The third term is from a root meaning "dry," referring to the sun's heat in the south; representing the burning judgments of God on the southern parts of Judea, of which Jerusalem was the capital.
set thy face—determinately. The prophets used to turn themselves towards those who were to be the subjects of their prophecies.
drop—as the rain, which flows
in a continuous stream, sometimes gently (
forest—the densely populated country of Judea; trees representing people.
47. fire—every kind of judgment (
green tree … dry—fit and unfit
materials for fuel alike; "the righteous and the wicked," as explained
in
flaming flame—one continued and unextinguished flame. "The glowing flame" [Fairbairn].
faces—persons; here the metaphor is merged in the reality.
49. Ezekiel complains that by this parabolic
form of prophecy he only makes himself and it a jest to his countrymen.
God therefore in
CHAPTER 21
2. the holy places—the three parts of
the temple: the courts, the holy place, and the holiest. If
"synagogues" existed before the Babylonian captivity, as
3. righteous … wicked—not
contradictory of
4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."
6. with the breaking of thy loins—as one
afflicted with pleurisy; or as a woman, in labor-throes, clasps her
loins in pain, and heaves and sighs till the girdle of the loins is
broken by the violent action of the body (
7. The abrupt sentences and mournful repetitions imply violent emotions.
9. sword—namely, of God (
10. to make a sore slaughter—literally, "that killing it may kill."
glitter—literally, "glitter as the lightning flash": flashing terror into the foe.
should we … make mirth—It is no
time for levity when such a calamity is impending (
it contemneth the rod of my son,
&c.—The sword has no more respect to the trivial "rod" or
scepter of Judah (
11. the slayer—the Babylonian king in
this case; in general, all the instruments of God's wrath (
12. terrors by reason of the sword, &c.—rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].
smite … upon … thigh—a
mark of grief (
13. it is a trial—rather, "There is a
trial" being made: the sword of the Lord will subject all to the
ordeal. "What, then, if it contemn even the rod" (scepter of Judah)?
Compare as to a similar scourge of unsparing trial,
it shall be no more—the scepter, that
is, the state, must necessarily then come to an end. Fulfilled
in part at the overthrow of Judah by Nebuchadnezzar, but fully at the
time of "Shiloh's" (Messiah's) coming (
14. smite … hands together—(
sword … doubled the third time—referring to the threefold calamity:—(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.
of the slain—that is, by which many are slain. As the Hebrew is singular, Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through."
entereth … privy chambers—(
15. point—"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].
ruins—literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.
made bright—made to glitter.
wrapped, &c.—namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.
16. Apostrophe to the sword.
Go … one way—or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.
or other, … on the left—rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.
17. Jehovah Himself smites His hands together,
doing what He had commanded Ezekiel to do (see on
cause … fury to rest—give it
full vent, and so satisfy it (
19. two ways—The king coming from
Babylon is represented in the graphic style of Ezekiel as reaching the
point where the road branched off in two ways, one leading by the
south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the
other by the north, by Riblah in Syria, to Jerusalem—and
hesitating which way to take. Ezekiel is told to "appoint the two ways"
(as in
out of one land—namely, Babylon.
choose … a place—literally, "a
hand." So it is translated by Fairbairn,
"make a finger-post," namely, at the head of the two ways, the
hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he
should select. But Maurer rightly
supports English Version. Ezekiel is told to "choose the place"
where Nebuchadnezzar should do as is described in
20. Rabbath of the Ammonites—distinct
from Rabbah in Judah (
to Judah in Jerusalem—instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.
21. parting—literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," Havernick translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way."
made … bright—rather, "shook," from an Arabic root.
arrows—Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [Jerome]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination.
images—Hebrew, "teraphim";
household gods, worshipped as family talismans, to obtain direction as
to the future and other blessings. First mentioned in Mesopotamia,
whence Rachel brought them (
liver—They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.
22. Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it.
captains—The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius].
open the mouth in … slaughter—that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."
23. Unto the Jews, though credulous of
divinations when in their favor, Nebuchadnezzar's divination "shall be
(seen) as false." This gives the reason which makes the Jews fancy
themselves safe from the Chaldeans, namely, that they "have sworn" to
the latter "oaths" of allegiance, forgetting that they had violated
them (
but he, &c.—Nebuchadnezzar
will remember in consulting his idols that he swore to Zedekiah by
them, but that Zedekiah broke the league [Grotius]. Rather, God will remember against
them (
24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.
with the hand—namely, of the king of Babylon.
25. profane—as having desecrated by
idolatry and perjury his office as the Lord's anointed. Havernick translates, as in
when iniquity shall have an end—(
26. diadem—rather, "the miter" of the
holy priest (
this shall not be the same—The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn].
exalt … low, … abase …
high—not the general truth expressed (
27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.
it shall be no more, until he come whose right
it is—strikingly parallel to
28. Lest Ammon should think to escape because
Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces
judgment against Ammon, without the prospect of a restoration such as
awaited Israel.
their reproach—This constituted a
leading feature in their guilt; they treated with proud contumely the
covenant-people after the taking of Jerusalem by Nebuchadnezzar (
furbished, to consume—Maurer punctuates thus, "Drawn for the slaughter, it
is furbished to devour ('consume'), to glitter." English
Version, "to consume because of the glittering," means, "to consume
by reason of the lightning, flash-like rapidity with which it
falls." Five years after the fall of Jerusalem, Ammon was destroyed for
aiding Ishmael in usurping the government of Judea against the will of
the king of Babylon (
29. see vanity … divine a lie—Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."
when their iniquity shall have an
end—See on
30. Shall I cause it to return into his
sheath—namely, without first destroying Ammon. Certainly not
(
in the land of thy nativity—Ammon was not to be carried away captive as Judah, but to perish in his own land.
31. blow against thee in,
&c.—rather, "blow upon thee with the fire," &c. Image
from smelting metals (
brutish—ferocious.
skilful to destroy—literally,
"artificers of destruction"; alluding to
32. thy blood shall be—that is, shall flow.
be no more remembered—be consigned as a nation to oblivion.
CHAPTER 22
Repetition of the charges in the twentieth chapter; only that there they were stated in an historical review of the past and present; here the present sins of the nation exclusively are brought forward.
2. See
the bloody city—literally, "the city
of bloods"; so called on account of murders perpetrated in her, and
sacrifices of children to Molech (
3. sheddeth blood … that her time may come—Instead of deriving advantage from her bloody sacrifices to idols, she only thereby brought on herself "the time" of her punishment.
against herself—(
4. thy days—the shorter period, namely, that of the siege.
thy years—the longer period of the captivity. The "days" and "years" express that she is ripe for punishment.
5. infamous—They mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [Fairbairn], (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact lawless. What a sad contrast to the Jerusalem once designated "the holy city!"
6. Rather, "The princes … each according to his power, were in thee, to shed blood" (as if this was the only object of their existence). "Power," literally, "arm"; they, who ought to have been patterns of justice, made their own arm of might their only law.
7. set light by—Children have made light
of, disrespected, father … (
9. men that carry
tales—informers, who by misrepresentations cause
innocent blood to be shed (
10. set apart for pollution—that is, set
apart as unclean (
12. forgotten me—(
13. smitten mine hand—in token of the
indignant vengeance which I will execute on thee (see on
14. (
15. consume thy filthiness out of thee—the object of God in scattering the Jews.
16. take thine inheritance in thyself—Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [Vatablus]. Fairbairn and others needlessly take the Hebrew from a different root, "thou shalt be polluted by ('in,' [Henderson]) thyself," &c.; the heathen shall regard thee as a polluted thing, who hast brought thine own reproach on thyself.
18. dross … brass—Israel has
become a worthless compound of the dross of silver (implying not merely
corruption, but degeneracy from good to bad,
23. From this verse to the end he shows the general corruption of all ranks.
24. land … not cleansed—not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people.
nor rained upon—a mark of divine
"indignation"; as the early and latter rain, on which the
productiveness of the land depended, was one of the great covenant
blessings. Joel (
25. conspiracy—The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest.
prey—Their aim was greed of gain,
"treasure, and precious things" (
made … many widows—by occasioning, through false prophecies, the war with the Chaldeans in which the husbands fell.
26. Her priests—whose "lips should have
kept knowledge" (
violated—not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it.
put no difference between the holy and
profane, &c.—made no distinction between the clean and
unclean (
I am profaned among them—They abuse My name to false or unjust purposes.
27. princes—who should have employed the influence of their position for the people's welfare, made "gain" their sole aim.
wolves—notorious for fierce and
ravening cruelty (
28. Referring to the false assurances of peace
with which the prophets flattered the people, that they should not
submit to the king of Babylon (see on
29. The people—put last, after the mention of those in office. Corruption had spread downwards through the whole community.
wrongfully—that is, "without cause,"
gratuitously, without the stranger proselyte giving any just
provocation; nay, he of all others being one who ought to have been won
to the worship of Jehovah by kindness, instead of being alienated by
oppression; especially as the Israelites were commanded to remember
that they themselves had been "strangers in Egypt" (
30. the hedge—the wall (see on
the gap—the breach (
I found none—(
31. their own way … recompensed upon their
heads—(
CHAPTER 23
The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God.
2. two … of one mother—Israel and Judah, one nation by birth from the same ancestress, Sarah.
3. Even so early in their history as their
Egyptian sojourn, they committed idolatries (see on
in their youth—an aggravation of their
sin. It was at the very time of their receiving extraordinary favors
from God (
they bruised—namely, the Egyptians.
4. Aholah—that is, "Her tent"
(put for worship, as the first worship of God in Israel was in a
tent or tabernacle), as contrasted with Aholibah, that is,
"My tent in her." The Beth-el worship of Samaria was of her
own devising, not of God's appointment; the temple-worship of
Jerusalem was expressly appointed by Jehovah, who "dwelt" there,
"setting up His tabernacle among the people as His" (
the elder—Samaria is called "the elder" because she preceded Judah in her apostasy and its punishment.
they were mine—Previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God therefore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to them.
5. when … mine—literally, "under Me," that is, subject to Me as her lawful husband.
neighbours—On the northeast the
kingdom of Israel bordered on that of Assyria; for the latter had
occupied much of Syria. Their neighborhood in locality was emblematical
of their being near in corruption of morals and worship. The
alliances of Israel with Assyria, which are the chief subject of
reprobation here, tended to this (
6. blue—rather, "purple" [Fairbairn]. As a lustful woman's passions are fired
by showy dress and youthful appearance in men, so Israel was seduced by
the pomp and power of Assyria (compare
horsemen—cavaliers.
7. all their idols—There was nothing that she refused to her lovers.
8. whoredoms brought from Egypt—the
calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian
bull-formed idol Apis. Her alliances with Egypt
politically are also meant (
9. God, in righteous retribution, turned their
objects of trust into the instruments of their punishment: Pul,
Tiglath-pileser, Esar-haddon, and Shalmaneser (
10. became famous—literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others.
women—that is, neighboring peoples.
11. Judah, the southern kingdom, though having
the "warning" (see on
12. (
most gorgeously—literally, "to perfection." Grotius translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.
13. one way—both alike forsaking God for heathen confidences.
14. vermilion—the peculiar color of the
Chaldeans, as purple was of the Assyrians. In striking agreement with
this verse is the fact that the Assyrian sculptures lately discovered
have painted and colored bas-reliefs in red, blue, and black. The Jews
(for instance Jehoiakim,
15. exceeding in dyed attire—rather, "in ample dyed turbans"; literally, "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly colored tunics, scarfs, girdles, and head-dresses or turbans, varying in ornaments according to the rank.
Chaldea, … land of their
nativity—between the Black and Caspian Seas (see on
princes—literally, a first-rate military class that fought by threes in the chariots, one guiding the horses, the other two fighting.
16. sent messengers … into
Chaldea—(
17. alienated from them—namely, from the
Chaldeans: turning again to the Egyptians (
18. my mind was alienated from
her—literally, "was broken off from her." Just retribution
for "her mind being alienated (broken off) from the Chaldeans" (
19. Israel first "called" her lusts, practised when in Egypt, "to her (fond) remembrance," and then actually returned to them. Mark the danger of suffering the memory to dwell on the pleasure felt in past sins.
20. their paramours—that is, her
paramours among them (the Egyptians); she doted upon their
persons as her paramours (
flesh—the membrum virile (very
large in the ass). Compare
issue of horses—the seminal issue. The horse was made by the Egyptians the hieroglyphic for a lustful person.
21. calledst to remembrance—"didst repeat" [Maurer].
in bruising—in suffering … to be bruised.
22. lovers … alienated—(
23. Pekod, &c.—(Jer 50:21). Not a geographical name, but descriptive of Babylon. "Visitation," peculiarly the land of "judgment"; in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment.
Shoa … Koa—"rich … noble"; descriptive of Babylon in her prosperity, having all the world's wealth and dignity at her disposal. Maurer suggests that, as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divided at "Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and … Chaldeans" in the first hemistich; "Pekod" meaning "prefects"; Shoa … Koa, "rich … princely."
desirable young men—strong irony.
Alluding to
24. with chariots—or, "with armaments"; so the Septuagint; "axes" [Maurer]; or, joining it with "wagons," translate, "with scythe-armed wagons," or "chariots" [Grotius].
wheels—The unusual height of these
increased their formidable appearance (
their judgments—which awarded
barbarously severe punishments (
25. take away thy nose … ears—Adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. How just the retribution, that the features most bejewelled should be mutilated! So, allegorically as to Judah, the spiritual adulteress.
26. strip … of …
clothes—whereby she attracted her paramours (
27. Thus … make … lewdness to
cease—The captivity has made the Jews ever since abhor
idolatry, not only on their return from Babylon, but for the last
eighteen centuries of their dispersion, as foretold (
28. (
29. take away … thy labour—that is, the fruits of thy labor.
leave thee naked—as captive females are treated.
31. her cup—of punishment (
34. break … sherds—So greedily
shalt thou suck out every drop like one drinking to madness (the effect
invariably ascribed to drinking God's cup of wrath,
pluck off thine own breasts—enraged against them as the ministers to thine adultery.
35. forgotten me—the root of all sin
(
cast me behind thy back—(
bear … thy lewdness—that is, its
penal consequences (
36-44. A summing up of the sins of the two sisters, especially those of Judah.
wilt thou judge—Wilt thou (not) judge
(see on
38. the same day—On the very day that
they had burned their children to Molech in the valley of Gehenna, they
shamelessly and hypocritically presented themselves as worshippers in
Jehovah's temple (
40. messenger was sent—namely, by Judah
(
paintedst … eyes—(
41. bed—divan. While men reclined at
table, women sat, as it seemed indelicate for them to lie down (
table—that is, the idolatrous altar.
mine incense—which I had given thee,
and which thou oughtest to have offered to Me (
42. Sabeans—Not content with the
princely, handsome Assyrians, the sisters brought to themselves the
rude robber hordes of Sabeans (
upon their hands—upon the hands of the sisters, that is, they allured Samaria and Judah to worship their gods.
43. Will they, &c.—Is it possible that paramours will desire any longer to commit whoredoms with so worn-out an old adulteress?
45. the righteous men—the Chaldeans; the
executioners of God's righteous vengeance (
46. a company—properly, "a council of judges" passing sentence on a criminal [Grotius]. The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God.
47. stones—the legal penalty of the
adulteress (
houses … fire—fulfilled (
48. (
that all … may be taught not to do, &c.—(De 13:11).
49. bear the sins of your idols—that is, the punishment of your idolatry.
know that I am the Lord God—that is, know it to your cost … by bitter suffering.
CHAPTER 24
1, 2. Ezekiel proves his divine mission by
announcing the very day, ("this same day") of the beginning of the
investment of the city by Nebuchadnezzar; "the ninth year," namely, of
Jehoiachin's captivity, "the tenth day of the tenth month"; though he
was three hundred miles away from Jerusalem among the captives at the
Chebar (
2. set himself—laid siege; "lay against."
3. pot—caldron. Alluding to the
self-confident proverb used among the people,
4. pieces thereof—those which properly belong to it, as its own.
every good piece … choice
bones—that is, the most distinguished of the people. The
"choice bones" in the pot have flesh adhering to them. The bones
under the pot (
5. burn … bones—rather, "pile the bones." Literally, "Let there be a round pile of the bones."
therein—literally, "in the midst of it."
6. scum—not ordinary, but poisonous scum, that is, the people's all-pervading wickedness.
bring it out piece by piece—"it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth."
let no lot fall upon it—that is, no
lot, such as is sometimes cast, to decide who are to be destroyed and
who saved (
7. upon the top of a rock—or, "the dry,
bare, exposed rock," so as to be conspicuous to all. Blood poured on a
rock is not so soon absorbed as blood poured on the earth. The law
ordered the blood even of a beast or fowl to be "covered with the dust"
(
8. That it might cause—God
purposely let her so shamelessly pour the blood on the bare
rock, "that it might" the more loudly and openly cry for
vengeance from on high; and that the connection between the guilt and
the punishment might be the more palpable. The blood of Abel, though
the ground received it, still cries to heaven for vengeance (
set her blood—She shall be paid
back in kind (
9. the pile for fire—the hostile materials for the city's destruction.
10. spice it well—that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. Grotius, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."
11. set it empty … that … brass
… may burn, … that … scum … may be
consumed—Even the consumption of the contents is not enough;
the caldron itself which is infected by the poisonous scum must be
destroyed, that is, the city itself must be destroyed, not merely the
inhabitants, just as the very house infected with leprosy was to be
destroyed (
12. herself—rather, "she hath
wearied Me out with lies"; or rather, "with vain labors" on My
part to purify her without being obliged to have recourse to judgments
(compare
13. lewdness—determined, deliberate wickedness; from a Hebrew root, "to purpose."
I have purged thee—that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats.
thou shalt not be purged … any more—that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.
14. go back—desist; relax [Fairbairn].
15. Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.
16. desire of … eyes—his wife:
representing the sanctuary (
stroke—a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.
17. Forbear to cry—or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [Grotius].
no mourning—typical of the
universality of the ruin of Jerusalem, which would preclude mourning,
such as is usual where calamity is but partial. "The dead" is purposely
put in the plural, as referring ultimately to the dead
who should perish at the taking of Jerusalem; though the
singular might have been expected, as Ezekiel's wife was the
immediate subject referred to: "make no mourning," such as is
usual, "for the dead, and such as shall be hereafter in
Jerusalem" (
tire of thine head—thy headdress
[Fairbairn]. Jerome explains, "Thou shalt retain the hair which
is usually cut in mourning." The fillet, binding the hair about the
temples like a chaplet, was laid aside at such times. Uncovering the
head was an ordinary sign of mourning in priests; whereas others
covered their heads in mourning (
shoes upon thy feet—whereas mourners
went "barefoot" (
cover not … lips—rather, the
"upper lip," with the moustache (
bread of men—the bread usually brought
to mourners by friends in token of sympathy. So the "cup of
consolation" brought (
19. what these things are to us—The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"
21. excellency of your strength—(compare
desire of … eyes—(
pitieth—loveth, as pity is akin to love: "yearned over."
Profane—an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife.
sons … daughters … left—the children left behind in Judea, when the parents were carried away.
22. (
23. ye shall not mourn … but … pine
away for your iniquities—The Jews' not mourning was to be not
the result of insensibility, any more than Ezekiel's not mourning for
his wife was not from want of feeling. They could not in their exile
manifest publicly their lamentation, but they would privately "mourn
one to another." Their "iniquities" would then be their chief
sorrow ("pining away"), as feeling that these were the cause of their
sufferings (compare
24. sign—a typical representative in his
own person of what was to befall them (
when this cometh—alluding probably to
their taunt, as if God's word spoken by His prophets would never come
to pass. "Where is the word of the Lord? Let it come now" (
25, 26. "The day" referred to in these verses
is the day of the overthrow of the temple, when the fugitive "escapes."
But "that day," in
CHAPTER 25
If Israel was not spared, much less the heathen
utterly corrupt, and having no mixture of truth, such as Israel in its
worst state possessed (
3. (
when … profaned; … when …
desolate; … when … captivity—rather, "for …
for … for": the cause of the insolent exultation of Ammon
over Jerusalem. They triumphed especially over the fall of the
"sanctuary," as the triumph of heathenism over the rival claims of
Jehovah. In Jehoshaphat's time, when the eighty-third Psalm was written
(
4. men of … east—literally, "children of the East," the nomad tribes of Arabia-Deserta, east of the Jordan and the Dead Sea.
palaces—their nomadic encampments or
folds, surrounded with mud walls, are so called in irony. Where thy
"palaces" once stood, there shall their very different "palaces" stand.
Fulfilled after the ravaging of their region by Nebuchadnezzar, shortly
after the destruction of Jerusalem (compare
5. Rabbah—meaning "the Great," Ammon's metropolis. Under the Ptolemies it was rebuilt under the name Philadelphia; the ruins are called Amman now, but there is no dwelling inhabited.
Ammonites—that is, the Ammonite region is to be a "couching place for flocks," namely of the Arabs. The "camels," being the chief beast of burden of the Chaldeans, are put first, as their invasion was to prepare the Ammonite land for the Arab "flocks." Instead of busy men, there shall be "still and couching flocks."
6, 7. "Because thou hast clapped
thine hands," exulting over the downfall of Jerusalem, "I
also will stretch out Mine hand upon thee" (to which
hands … feet … heart—with the whole inward feeling, and with every outward indication. Stamping with the foot means dancing for joy.
7. a spoil—so the Hebrew Margin,
or Keri, for the text or Chetib, "meat" (so
8. Moab, Seir, and Ammon were contiguous countries, stretching in one line from Gilead on the north to the Red Sea. They therefore naturally acted in concert, and in joint hostility to Judea.
Judah is like … all … heathen—The Jews fare no better than others: it is of no use to them to serve Jehovah, who, they say, is the only true God.
9, 10. open … from the cities—I
will open up the side, or border of Moab (metaphor from a
man whose side is open to blows), from the (direction of) the
cities on his northwest border beyond the Arnon, once assigned to
Reuben (
glory of the country—The region of Moab was richer than that of Ammon; it answers to the modern Belka, the richest district in South Syria, and the scene in consequence of many a contest among the Bedouins. Hence it is called here a "glorious land" (literally, "a glory," or "ornament of a land") [Fairbairn]. Rather, "the glory of the country" is in apposition with "cities" which immediately precedes, and the names of which presently follow.
Beth-jeshimoth—meaning "the city of desolations"; perhaps so named from some siege it sustained; it was towards the west.
Baal-meon—called also "Beth-meon"
(
Kiriathaim—"the double city." The
strength of these cities engendered "the pride" of Moab (
10. with the Ammonites—Fairbairn explains and translates, "upon the
children of Ammon" (elliptically for, "I will open Moab to the men of
the east, who, having overrun the children of Ammon, shall then fall on
Moab"). Maurer, as English
Version, "with the Ammonites," that is, Moab, "together
with the land of Ammon," is to be thrown "open to the men of the
east," to enter and take possession (
12. taking vengeance—literally,
"revenging with revengement," that is, the most unrelenting vengeance.
It was not simple hatred, but deep-brooding, implacable revenge. The
grudge of Edom or Esau was originally for Jacob's robbing him of
Isaac's blessing (
13. Teman … they of Dedan—rather,
"I will make it desolate from Teman (in the south) even to Dedan
(in the northwest)" [Grotius], (
14. by … my people Israel—namely,
by Judas Maccabeus. The Idumeans were finally, by compulsory
circumcision, incorporated with the Jewish state by John Hyrcanus (see
15. (
16. cut off the Cherethims—There is a
play on similar sounds in the Hebrew, hichratti cherethim, "I
will slay the slayers." The name may have been given to a section of
the Philistines from their warlike disposition (
remnant of—that is, "on the seacoast"
of the Mediterranean: those left remaining after the former
overthrows inflicted by Samuel, David, Hezekiah, and Psammetichus of
Egypt, father of Pharaoh-necho (
17. know … vengeance—They shall
know Me, not in mercy, but by My vengeance on them (
CHAPTER 26
In the twenty-sixth chapter, Ezekiel sets
forth:—(1) Tyre's sin; (2) its doom; (3) the instruments
executing it; (4) the effects produced on other nations by her
downfall. In the twenty-seventh chapter, a lamentation over the fall of
such earthly splendor. In the twenty-eighth chapter, an elegy addressed
to the king, on the humiliation of his sacrilegious pride. Ezekiel, in
his prophecies as to the heathen, exhibits the dark side only;
because he views them simply in their hostility to the people of God,
who shall outlive them all. Isaiah (
1. The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
eleventh year—namely, after the
carrying away of Jehoiachin, the year of the fall of Jerusalem. The
number of the month is, however, omitted, and the day only given. As
the month of the taking of Jerusalem was regarded as one of
particular note, namely, the fourth month, also the
fifth, on which it was actually destroyed (
2. Tyre—(
Aha!—exultation over a fallen rival
(
she … that was the gates—that
is, the single gate composed of two folding doors. Hence the verb is
singular. "Gates" were the place of resort for traffic and
public business: so here it expresses a mart of commerce
frequented by merchants. Tyre regards Jerusalem not as an open enemy,
for her territory being the narrow, long strip of land north of
Philistia, between Mount Lebanon and the sea, her interest was to
cultivate friendly relations with the Jews, on whom she was dependent
for corn (
she is turned unto me—that is, the mart of corn, wine, oil, balsam, &c., which she once was, is transferred to me. The caravans from Palmyra, Petra, and the East will no longer be intercepted by the market ("the gates") of Jerusalem, but will come to me.
3, 4. nations … as the sea … waves—In striking contrast to the boasting of Tyre, God threatens to bring against her Babylon's army levied from "many nations," even as the Mediterranean waves that dashed against her rock-founded city on all sides.
scrape her dust … make her … top of … rock—or, "a bare rock" [Grotius]. The soil which the Tyrians had brought together upon the rock on which they built their city, I will scrape so clean away as to leave no dust, but only the bare rock as it was. An awful contrast to her expectation of filling herself with all the wealth of the East now that Jerusalem has fallen.
5. in the midst of the sea—plainly
referring to New Tyre (
6. her daughters … in the field—The surrounding villages, dependent on her in the open country, shall share the fate of the mother city.
7. from the north—the original locality of the Chaldeans; also, the direction by which they entered Palestine, taking the route of Riblah and Hamath on the Orontes, in preference to that across the desert between Babylon and Judea.
king of kings—so called because of the
many kings who owned allegiance to him (
9. engines of war—literally, "an apparatus for striking." "He shall apply the stroke of the battering-ram against thy walls." Havernick translates, "His enginery of destruction"; literally, the "destruction (not merely the stroke) of his enginery."
axes—literally, "swords."
10. dust—So thick shall be the "dust" stirred up by the immense numbers of "horses," that it shall "cover" the whole city as a cloud.
horses … chariots—As in
wheels—Fairbairn thinks that here, and in
11. thy strong garrisons—literally, "the
statutes of thy strength"; so the forts which are "monuments of
thy strength." Maurer understands, in
stricter agreement with the literal meaning, "the statues" or "obelisks
erected in honor of the idols, the tutelary gods of Tyre," as
Melecarte, answering to the Grecian Hercules, whose temple stood in Old
Tyre (compare
12. lay thy stones … timber … in
… midst of … water—referring to the insular New
Tyre (
13. Instead of the joyousness of thy
prosperity, a death-like silence shall reign (
14. He concludes in nearly the same words as
he began (
built no more—fulfilled as to the
mainland Tyre, under Nebuchadnezzar. The insular Tyre recovered partly,
after seventy years (
15-21. The impression which the overthrow of Tyre produced on other maritime nations and upon her own colonies, for example, Utica, Carthage, and Tartessus or Tarshish in Spain.
isles—maritime lands. Even mighty Carthage used to send a yearly offering to the temple of Hercules at Tyre: and the mother city gave high priests to her colonies. Hence the consternation at her fall felt in the widely scattered dependencies with which she was so closely connected by the ties of religion, as well as commercial intercourse.
shake—metaphorically: "be agitated"
(
16. come down from their thrones … upon the
ground—"the throne of the mourners" (
princes of the sea—are the merchant
rulers of Carthage and other colonies of Tyre, who had made themselves
rich and powerful by trading on the sea (
clothe … with
trembling—Hebrew, "tremblings." Compare
17. inhabited of seafaring men—that is, which was frequented by merchants of various sea-bordering lands [Grotius]. Fairbairn translates with Peschito, "Thou inhabitant of the seas" (the Hebrew literal meaning). Tyre rose as it were out of the seas as if she got thence her inhabitants, being peopled so closely down to the waters. So Venice was called "the bride of the sea."
strong in the sea—through her insular position.
cause their terror to be on all that haunt it—namely, the sea. The Hebrew is rather, "they put their terror upon all her (the city's) inhabitants," that is, they make the name of every Tyrian to be feared [Fairbairn].
18. thy departure—
19. great waters—appropriate metaphor of the Babylonian hosts, which literally, by breaking down insular Tyre's ramparts, caused the sea to "cover" part of her.
20. the pit—Tyre's disappearance is
compared to that of the dead placed in their sepulchres and no
more seen among the living (compare
I shall set glory in the land—In
contrast to Tyre consigned to the "pit" of death, I shall set
glory (that is, My presence symbolized by the Shekinah cloud, the
antitype to which shall be Messiah, "the glory as of the
only-begotten of the Father,"
of the living—as opposed to Tyre
consigned to the "pit" of death. Judea is to be the land of national
and spiritual life, being restored after its captivity (
21. terror—an example of judgment calculated to terrify all evildoers.
thou shall be no more—Not that there was to be no more a Tyre, but she was no more to be the Tyre that once was: her glory and name were to be no more. As, to Old Tyre, the prophecy was literally fulfilled, not a vestige of it being left.
CHAPTER 27
2. lamentation—a funeral dirge, eulogizing her great attributes, to make the contrast the greater between her former and her latter state.
3. situate at the entry of the
sea—literally, plural, "entrances," that is, ports or havens;
referring to the double port of Tyre, at which vessels entered round
the north and south ends of the island, so that ships could find a
ready entrance from whatever point the wind might blow (compare
merchant of … people for many
isles—that is, a mercantile emporium of the peoples of many
seacoasts, both from the east and from the west (
of perfect beauty—(
4. Tyre, in consonance with her seagirt
position, separated by a strait of half a mile from the mainland, is
described as a ship built of the best material, and manned with the
best mariners and skilful pilots, but at last wrecked in tempestuous
seas (
5. Senir—the Amorite name of Hermon, or
the southern height of Anti-libanus (
cedars—most suited for "masts," from their height and durability.
6. Bashan—celebrated for its oaks, as Lebanon was for its cedars.
the company of … Ashurites—the most skilful workmen summoned from Assyria. Rather, as the Hebrew orthography requires, "They have made thy (rowing) benches of ivory inlaid in the daughter of cedars" [Maurer], or, the best boxwood. Fairbairn, with Bochart, reads the Hebrew two words as one: "Thy plankwork (deck: instead of 'benches,' as the Hebrew is singular) they made ivory with boxes." English Version, with Maurer's correction, is simpler.
Chittim—Cyprus and Macedonia, from which, Pliny tells us, the best boxwood came [Grotius].
7. broidered … sail—The ancients embroidered their sails often at great expense, especially the Egyptians, whose linen, still preserved in mummies, is of the finest texture.
Elishah—Greece; so called from Elis, a large and ancient division of Peloponnesus. Pausanias says that the best of linen was produced in it, and in no other part of Greece; called by Homer, Alisium.
that which covered thee—thy awning.
8. Arvad—a small island and city near Phœnicia, now Ruad: its inhabitants are still noted for seafaring habits.
thy wise men, O Tyrus … thy
pilots—While the men of Arvad, once thy equals (
9. Gebal—a Phœnician city and
region between Beirut and Tripolis, famed for skilled workmen (
calkers—stoppers of chinks in a vessel: carrying on the metaphor as to Tyre.
occupy thy merchandise—that is, to exchange merchandise with thee.
10. Persia … Phut—warriors from the extreme east and west.
Lud—the Lydians of Asia Minor, near
the Meander, famed for archery (
hanged … shield … comeliness—Warriors hanged their accoutrements on the walls for ornament. Divested of the metaphor, it means that it was an honor to thee to have so many nations supplying thee with hired soldiers.
11. Gammadims—rather, as the Tyrians
were Syro-Phœnicians, from a Syriac root, meaning
daring, "men of daring" [Ludovicus De
Dieu]. It is not likely the keeping of watch "in the towers"
would have been entrusted to foreigners. Others take it from a
Hebrew root, "a dagger," or short sword (
12. Tarshish—Tartessus in Spain, a country famed for various metals, which were exported to Tyre. Much of the "tin" probably was conveyed by the Phœnicians from Cornwall to Tarshish.
traded in thy fairs—"did barter with thee" [Fairbairn]; from a root, "to leave," something left in barter for something else.
13. Javan—the Ionians or Greeks: for the Ionians of Asia Minor were the first Greeks with whom the Asiatics came in contact.
Tubal … Meshech—the Tibareni and Moschi, in the mountain region between the Black and Caspian Seas.
persons of men—that is, as slaves. So the Turkish harems are supplied with female slaves from Circassia and Georgia.
vessels—all kinds of articles. Superior weapons are still manufactured in the Caucasus region.
14. Togarmah—Armenia: descended from
Gomer (
horsemen—rather, "riding-horses," as distinct from "horses" for chariots [Fairbairn].
15. Dedan—near the Persian Sea: thus an
avenue to the commerce of India. Not the Dedan in Arabia (
merchandise of thine hand—that is, were dependent on thee for trade [Fairbairn]; came to buy the produce of thy hands [Grotius].
a present—literally, "a reward in return"; a price paid for merchandise.
horns of ivory—Ivory is so termed from its resemblance to horns. The Hebrew word for "ivory" means "tooth"; so that they cannot have mistaken ivory as if coming from the horns of certain animals, instead of from the tusks of the elephant.
16. "Syria was thy mart for the multitude," &c. For "Syria" the Septuagint reads "Edom." But the Syrians were famed as merchants.
occupied—old English for
"traded"; so in
agate—Others translate, "ruby," "chalcedony," or "pearls."
17. Minnith … Pannag—names of
places in Israel famed for good wheat, wherewith Tyre was supplied
(
balm—or, "balsam."
18. Helbon—or Chalybon, in Syria, now Aleppo; famed for its wines; the Persian monarchs would drink no other.
19. Dan also—None of the other places enumerated commence with the copula ("also"; Hebrew, ve). Moreover, the products specified, "cassia, calamus," apply rather to places in Arabia. Therefore, Fairbairn translates, "Vedan"; perhaps the modern Aden, near the straits of Bab-el-man-deb. Grotius refers it to Dana, mentioned by Ptolemy.
Javan—not the Greeks of Europe or Asia Minor, but of a Greek settlement in Arabia.
going to and fro—rather, as
Hebrew admits, "from Uzal." This is added to "Javan," to
mark which Javan is meant (
bright iron—Yemen is still famed for its sword blades.
calamus—aromatic cane.
20. Dedan—in Arabia; distinct from the
Dedan in
precious clothes—splendid coverlets.
21. Arabia—the nomadic tribes of Arabia, among which Kedar was pre-eminent.
occupied with thee—literally, "of thy
hand," that is, they traded with thee for wares, the product
of thy hand (see on
22. Sheba … Raamah—in Arabia.
chief of … spices—that is,
best spices (
23. Haran—the dwelling-place of Abraham
in Mesopotamia, after he moved from Ur (
Canneh—Calneh, an Assyrian city on the
Tigris; the Ctesiphon of the Greeks (
Eden—probably a region in Babylonia
(see
Chilmad—a compound; the place designated by Ptolemy "Gaala of Media." The Chaldee version interprets it of Media. Henderson refers it to Carmanda, which Xenophon describes as a large city beyond the Euphrates.
24. all sorts of things—Hebrew, "perfections"; exquisite articles of finery [Grotius].
clothes—rather, "mantles" or "cloaks"; literally, "wrappings." For "blue," Henderson translates, "purple."
chests of rich apparel, bound with cords—treasures or repositories of damask stuffs, consisting of variegated threads woven together in figures [Henderson].
cedar—The "chests" were made of cedar, in order to last the longer; and it also keeps off decay and has a sweet odor.
25. sing of thee—personification; thy great merchant ships were palpable proofs of thy greatness. Others translate from a different Hebrew root, "were thy (mercantile) travellers." Fairbairn translates, "Were thy walls." But the parallelism to "thou wast glorious" favors English Version, "sing of thee."
26. In contrast to her previous greatness, her downfall is here, by a sudden transition, depicted under the image of a vessel foundering at sea.
east wind—blowing from Lebanon, the
most violent wind in the Mediterranean (
27. The detailed enumeration implies the utter completeness of the ruin.
and in all thy company—"even with all thy collected multitude" [Henderson].
28. The suburbs—the buildings of Tyre on the adjoining continent.
29. So on the downfall of spiritual Babylon
(
shall stand upon … land—being cast out of their ships in which heretofore they prided themselves.
30. against thee—rather, "concerning thee."
31. utterly bald—literally, "bald with
baldness." The Phœnician custom in mourning; which, as being
connected with heathenish superstitions, was forbidden to Israel (
32. take up—lift up.
the destroyed—a destroyed one.
Literally, (as opposed to its previous bustle of thronging merchants
and mariners,
in … midst of … sea—insular Tyre.
33. out of the seas—brought on shore out of the ships.
filledst—didst supply plentifully with wares.
enrich … kings—with the custom dues levied on the wares.
34. In the time when … shall … shall—Now that thou art broken (wrecked) … thy merchandise … are fallen [Maurer].
35. isles—seacoasts.
36. hiss—with astonishment; as in
CHAPTER 28
2. Because, &c.—repeated
resumptively in
I am a god, I sit in … seat of God …
the seas—As God sits enthroned in His heavenly citadel exempt
from all injury, so I sit secure in my impregnable stronghold amidst
the stormiest elements, able to control them at will, and make them
subserve my interests. The language, though primarily here applied to
the king of Tyre, as similar language is to the king of Babylon (
yet, &c.—keen irony.
set thine heart as … heart of God—Thou thinkest of thyself as if thou wert God.
3. Ezekiel ironically alludes to Ithbaal's
overweening opinion of the wisdom of himself and the Tyrians, as though
superior to that of Daniel, whose fame had reached even Tyre as
eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own
opinion (
no secret—namely, forgetting riches
(
that they can hide—that is, that can be hidden.
5. (
6. Because, &c.—resumptive of
7. therefore—apodosis.
strangers … terrible of the
nations—the Chaldean foreigners noted for their ferocity
(
against the beauty of thy wisdom—that
is, against thy beautiful possessions acquired by thy wisdom on which
thou pridest thyself (
defile thy brightness—obscure the brightness of thy kingdom.
8. the pit—that is, the bottom of the sea; the image being that of one conquered in a sea-fight.
the deaths—plural, as various
kinds of deaths are meant (
of them … slain—literally, "pierced through." Such deaths as those pierced with many wounds die.
9. yet say—that is, still say; referring
to
but, &c.—But thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him.
10. deaths of … uncircumcised—that
is, such a death as the uncircumcised or godless heathen
deserve; and perhaps, also, such as the uncircumcised
inflict, a great ignominy in the eyes of a Jew (
12. sealest up the sum—literally, "Thou
art the one sealing the sum of perfection." A thing is sealed
when completed (
13. in Eden—The king of Tyre is represented in his former high state (contrasted with his subsequent downfall), under images drawn from the primeval man in Eden, the type of humanity in its most Godlike form.
garden of God—the model of ideal
loveliness (
every precious stone—so in Eden (
tabrets—tambourines.
pipes—literally, "holes" in musical pipes or flutes.
created—that is, in the day of
thine accession to the throne. Tambourines and all the marks of joy
were ready prepared for thee ("in thee," that is, "with and for thee").
Thou hadst not, like others, to work thy way to the throne through
arduous struggles. No sooner created than, like Adam, thou wast
surrounded with the gratifications of Eden. Fairbairn, for "pipes," translates, "females"
(having reference to
14. anointed cherub—Gesenius translates from an Aramaic root, "extended cherub." English Version, from a Hebrew root, is better. "The cherub consecrated to the Lord by the anointing oil" [Fairbairn].
covereth—The imagery employed by
Ezekiel as a priest is from the Jewish temple, wherein the cherubim
overshadowed the mercy seat, as the king of Tyre, a demi-god in his own
esteem, extended his protection over the interests of Tyre. The
cherub—an ideal compound of the highest kinds of animal existence
and the type of redeemed man in his ultimate state of
perfection—is made the image of the king of Tyre, as if the beau
ideal of humanity. The pretensions of Antichrist are the ulterior
reference, of whom the king of Tyre is a type. Compare "As God …
in the temple of God" (
I have set thee—not thou set
thyself (
upon the holy mountain of God—Zion, following up the image.
in … midst of … stones of
fire—In ambitious imagination he stood in the place of God,
"under whose feet was, as it were, a pavement of sapphire," while His
glory was like "devouring fire" (
15. perfect—prosperous [Grotius], and having no defect. So Hiram was a
sample of the Tyrian monarch in his early days of wisdom and prosperity
(
till iniquity … in thee—Like the primeval man thou hast fallen by abusing God's gifts, and so hast provoked God's wrath.
16. filled the midst of thee—that is, they have filled the midst of the city; he as the head of the state being involved in the guilt of the state, which he did not check, but fostered.
cast thee as profane—no longer treated
as sacred, but driven out of the place of sanctity (see
17. brightness—thy splendor.
lay thee before kings—as an example of God's wrath against presumptuous pride.
18. thy sanctuaries—that is, the holy
places, attributed to the king of Tyre in
fire … devour—As he abused his
supposed elevation amidst "the stones of fire" (
21. Zidon—famous for its fishery (from a
root, Zud, "to fish"); and afterwards for its wide extended
commerce; its artistic elegance was proverbial. Founded by Canaan's
first-born (
22. shall be sanctified in her—when all nations shall see that I am the Holy Judge in the vengeance that I will inflict on her for sin.
24. no more … brier … unto …
Israel—as the idolatrous nations left in Canaan (among which
Zidon is expressly specified in the limits of Asher,
pricking—literally, "causing
bitterness." The same Hebrew is translated "fretting"
(
25, 26. Fulfilled in part at the restoration
from Babylon, when Judaism, so far from being merged in heathenism,
made inroads by conversions on the idolatry of surrounding nations. The
full accomplishment is yet future, when Israel, under Christ, shall be
the center of Christendom; of which an earnest was given in the woman
from the coasts of Tyre and Sidon who sought the Saviour (
dwell safely—(
CHAPTER 29
This is the last of the world kingdoms against which Ezekiel's prophecies are directed, and occupies the largest space in them, namely, the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel.
2. Pharaoh—a common name of all the
kings of Egypt, meaning "the sun"; or, as others say, a "crocodile,"
which was worshipped in parts of Egypt (compare
3. dragon—Hebrew, tanim, any large aquatic animal, here the crocodile, which on Roman coins is the emblem of Egypt.
lieth—restest proudly secure.
his rivers—the mouths, branches, and canals of the Nile, to which Egypt owed its fertility.
4. hooks in thy jaws—(
cause … fish … stick unto …
scales—Pharaoh, presuming on his power as if he were God
(
5. wilderness—captivity beyond thy
kingdom. The expression is used perhaps to imply retribution in kind.
As Egypt pursued after Israel, saying, "The wilderness hath shut
them in" (
open fields—literally, "face of the field."
not be brought together—As the crocodile is not, when caught, restored to the river, so no remnant of thy routed army shall be brought together, and rallied, after its defeat in the wilderness. Pharaoh led an army against Cyrene in Africa, in support of Aricranes, who had been stripped of his kingdom by the Cyrenians. The army perished and Egypt rebelled against him [Junius]. But the reference is mainly to the defeat by Nebuchadnezzar.
beasts … fowls—hostile and savage men.
6. staff of reed to …
Israel—alluding to the reeds on the banks of the Nile, which
broke if one leaned upon them (see on
7. hand—or handle of the reed.
rend … shoulder—by the splinters on which the shoulder or arm would fall, on the support failing the hand.
madest … loins … at a stand—that is, made them to be disabled. Maurer somewhat similarly (referring to a kindred Arabic form), "Thou hast stricken both their loins." Fairbairn, not so well, "Thou lettest all their loins stand," that is, by themselves, bereft of the support which they looked for from thee.
8. a sword—Nebuchadnezzar's army (
9. I am the Lord—in antithesis to the
blasphemous boast repeated here from
10. from the tower of Syene—Grotius translates, "from Migdol (a fortress near
Pelusium on the north of Suez) to Syene (in the farthest south)"; that
is, from one end of Egypt to the other. So "from Migdol to Syene,"
11. forty years—answering to the forty
years in which the Israelites, their former bondsmen, wandered in "the
wilderness" (compare Note, see on
12. As Israel passed through a term of
wilderness discipline (compare
13. (
14. Pathros—the Thebaid, or Upper Egypt,
which had been especially harassed by Nebuchadnezzar (
base kingdom—Under Amasis it was made dependent on Babylon; humbled still more under Cambyses; and though somewhat raised under the Ptolemies, never has it regained its ancient pre-eminence.
16. Egypt, when restored, shall be so
circumscribed in power that it shall be no longer an object of
confidence to Israel, as formerly; for example, as when, relying on it,
Israel broke faith with Nebuchadnezzar (
which bringeth their iniquity to remembrance, when they shall look after them—rather, "while they (the Israelites) look to (or, turn after) them" [Henderson]. Israel's looking to Egypt, rather than to God, causes their iniquity (unfaithfulness to the covenant) to be remembered by God.
17. The departure from the chronological order occurs here only, among the prophecies as to foreign nations, in order to secure greater unity of subject.
18. every head … bald, … shoulder … peeled—with carrying baskets of earth and stones for the siege works.
no wages … for the service—that is, in proportion to it and the time and labor which he expended on the siege of Tyre. Not that he actually failed in the siege (Jerome expressly states, from Assyrian histories, that Nebuchadnezzar succeeded); but, so much of the Tyrian resources had been exhausted, or transported to her colonies in ships, that little was left to compensate Nebuchadnezzar for his thirteen year's siege.
19. multitude—not as Fairbairn, "store"; but, he shall take away a multitude of captives out of Egypt. The success of Nebuchadnezzar is implied in Tyre's receiving a king from Babylon, probably one of her captives there, Merbal.
take her spoil … prey—literally, "spoil her spoil, prey her prey," that is, as she spoiled other nations, so shall she herself be a spoil to Babylon.
20. because they wrought for me—the
Chaldeans, fulfilling My will as to Tyre (compare
21. In the evil only, not in the good, was Egypt to be parallel to Israel. The very downfall of Egypt will be the signal for the rise of Israel, because of God's covenant with the latter.
I cause the horn of … Israel to
bud—(
I will give thee … opening of …
mouth—When thy predictions shall have come to pass, thy words
henceforth shall be more heeded (compare
CHAPTER 30
Two distinct messages: (1) At
2. Woe worth the day!—that is, Alas for the day!
3. the time of the heathen—namely, for
taking vengeance on them. The judgment on Egypt is the beginning of a
world-wide judgment on all the heathen enemies of God (
4. pain—literally, "pangs with trembling as of a woman in childbirth."
5. the mingled people—the mercenary
troops of Egypt from various lands, mostly from the interior of Africa
(compare
Chub—the people named Kufa on the monuments [Havernick], a people considerably north of Palestine [Wilkinson]; Coba or Chobat, a city of Mauritania [Maurer].
men of the land that is in league—too
definite an expression to mean merely, "men in league" with Egypt;
rather, "sons of the land of the covenant," that is, the
Jews who migrated to Egypt and carried Jeremiah with them (
6. from the tower of Syene—(see on
7. in the midst of … countries …
desolate—Egypt shall fare no better than they (
9. messengers … in ships to …
Ethiopians—(
as in the day of Egypt—The day of Ethiopia's "pain" shall come shortly, as Egypt's day came.
10. the multitude—the large population.
12. rivers—the artificial canals made
from the Nile for irrigation. The drying up of these would cause
scarcity of grain, and so prepare the way for the invaders (
13. Noph—Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from Herodotus and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held sacred in Egypt, so that no Egyptian would use any weapon against them. He slew Apis, the sacred ox, and burnt other idols of Egypt.
no more a prince—referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.
14. Pathros—Upper Egypt, with "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in antithesis to Zoan or Tanis, a chief city in Lower Egypt, within the Delta.
15. Sin—that is, Pelusium, the frontier fortress on the northeast, therefore called "the strength (that is, the key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; that is, I will afflict Egypt from one end to the other.
16. distresses daily—Maurer translates, "enemies during the day," that
is, open enemies who do not wait for the covert of night to make their
attacks (compare
17. Aven—meaning "vanity" or "iniquity":
applied, by a slight change of the Hebrew name, to On or
Heliopolis, in allusion to its idolatry. Here stood the temple of the
sun, whence it was called in Hebrew, Beth-shemesh (
Pi-beseth—that is, Bubastis, in Lower Egypt, near the Pelusiac branch of the Nile: notorious for the worship of the goddess of the same name (Coptic, Pasht), the granite stones of whose temple still attest its former magnificence.
these cities—rather, as the
Septuagint, "the women," namely, of Aven and Pi-beseth, in
antithesis to "the young men." So in
18. Tehaphnehes—called from the queen of
Egypt mentioned in
break … the yokes of Egypt—that
is, the tyrannical supremacy which she exercised over other nations.
Compare "bands of their yoke" (
a cloud—namely, of calamity.
20. Here begins the earlier vision, not long after that in the twenty-ninth chapter, about three months before the taking of Jerusalem, as to Pharaoh and his kingdom.
21. broken … arm of Pharaoh—(
22. arms—Not only the "one arm" broken
already (
cause … sword to fall out of … hand—deprive him of the resources of making war.
CHAPTER 31
Not that Egypt was, like Assyria, utterly to cease to be, but it was, like Assyria, to lose its prominence in the empire of the world.
1. third month—two months later than the
prophecy delivered in
2. Whom art thou like—The answer is, Thou art like the haughty king of Assyria; as he was overthrown by the Chaldeans, so shalt thou be by the same.
3. He illustrates the pride and the consequent overthrow of the Assyrian, that Egypt may the better know what she must expect.
cedar in Lebanon—often eighty feet
high, and the diameter of the space covered by its boughs still
greater: the symmetry perfect. Compare the similar image (
with a shadowing shroud—with an overshadowing thicket.
top … among … thick boughs—rather [Hengstenberg], "among the clouds." But English Version agrees better with the Hebrew. The top, or topmost shoot, represents the king; the thick boughs, the large resources of the empire.
4. waters … little rivers—the Tigris with its branches and "rivulets," or "conduits" for irrigation, the source of Assyria's fertility. "The deep" is the ever flowing water, never dry. Metaphorically, for Assyria's resources, as the "conduits" are her colonies.
5. when he shot forth—because of the abundant moisture which nourished him in shooting forth. But see Margin.
6. fowls … made … nests in …
boughs—so
8. cedars … could not hide him—could not outtop him. No other king eclipsed him.
were not like—were not comparable to.
garden of God—As in the case of Tyre
(
9. I … made him—It was all due to My free grace.
10. thou … he—The change of persons is because the language refers partly to the cedar, partly to the person signified by the cedar.
11. Here the literal supersedes the figurative.
shall surely deal with him—according
to his own pleasure, and according to the Assyrian's (Sardanapalus)
desert. Nebuchadnezzar is called "the mighty one" (El, a name of
God), because he was God's representative and instrument of judgment
(
12. from his shadow—under which
they had formerly dwelt as their covert (
13. Birds and beasts shall insult over his fallen trunk.
14. trees by the waters—that is, that are plentifully supplied by the waters: nations abounding in resources.
stand up in their height—that is, trust in their height: stand upon it as their ground of confidence. Fairbairn points the Hebrew differently, so as for "their trees," to translate, "(And that none that drink water may stand) on themselves, (because of their greatness)." But the usual reading is better, as Assyria and the confederate states throughout are compared to strong trees. The clause, "All that drink water," marks the ground of the trees' confidence "in their height," namely, that they have ample sources of supply. Maurer, retaining the same Hebrew, translates, "that neither their terebinth trees may stand up in their height, nor all (the other trees) that drink water."
to … nether … earth …
pit—(
15. covered the deep—as mourners cover
their heads in token of mourning, "I made the deep that watered the
cedar" to wrap itself in mourning for him. The waters of the deep are
the tributary peoples of Assyria (
fainted—literally, were "faintness" (itself); more forcible than the verb.
16. hell—Sheol or Hades, the unseen
world: equivalent to, "I cast him into oblivion" (compare
shall be comforted—because so great a king as the Assyrian is brought down to a level with them. It is a kind of consolation to the wretched to have companions in misery.
17. his arm, that dwelt under his
shadow—those who were the helpers or tool of his tyranny, and
therefore enjoyed his protection (for example, Syria and her
neighbors). These were sure to share her fate. Compare the same phrase
as to the Jews living under the protection of their king (
18. Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To whom art thou so like, as thou art to the Assyrian? To none." The lesson on a gigantic scale of Eden-like privileges abused to pride and sin by the Assyrian, as in the case of the first man in Eden, ending in ruin, was to be repeated in Egypt's case. For the unchangeable God governs the world on the same unchangeable principles.
thou shall lie in …
uncircumcised—As circumcision was an object of mocking to
thee, thou shall lie in the midst of the uncircumcised, slain by their
sword [Grotius]. Retribution in kind
(
This is Pharaoh—Pharaoh's end shall be
the same humiliating one as I have depicted the Assyrian's to have
been. "This" is demonstrative, as if he were pointing with the finger
to Pharaoh lying prostrate, a spectacle to all, as on the shore of the
Red Sea (
CHAPTER 32
1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
2. Pharaoh—"Phra" in Burmah, signifies the king, high priest, and idol.
whale—rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere.
camest forth with thy rivers—"breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).
3. with a company of many people—namely,
the Chaldeans (
my net—for they are My instrument.
4. leave thee upon the land—as a fish
drawn out of the water loses all its strength, so Pharaoh (in
5. thy height—thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].
6. land wherein thou swimmest—Egypt: the
land watered by the Nile, the the source of its fertility, wherein thou
swimmest (carrying on the image of the crocodile, that is, wherein thou
dost exercise thy wanton power at will). Irony. The land shall still
afford seas to swim in, but they shall be seas of blood. Alluding to
the plague (
7. put thee out—extinguish thy light
(
9. thy destruction—that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].
10. brandish my sword before them—literally, "in their faces," or sight.
13. (See on
14. make their waters deep—rather, "make … to subside"; literally, "sink" [Fairbairn].
like oil—emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.
16. As in
17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again.
the month—the twelfth month (
18. cast them down—that is, predict that
they shall be cast down (so
daughters of … nations—that is,
the nations with their peoples. Egypt is to share the fate of other
ancient nations once famous, now consigned to oblivion: Elam (
19. Whom dost thou pass in beauty?—Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished.
go down, &c.—to the nether world, where all "beauty" is speedily marred.
20. she is delivered to the sword—namely, by God.
draw her—as if addressing her executioners: drag her forth to death.
21. (
shall speak to him—with "him" join "with them that help him"; shall speak to him and his helpers with a taunting welcome, as now one of themselves.
22. her … his—The abrupt change of gender is, because Ezekiel has in view at one time the kingdom (feminine), at another the monarch. "Asshur," or Assyria, is placed first in punishment, as being first in guilt.
23. in the sides of the pit—Sepulchres
in the East were caves hollowed out of the rock, and the bodies were
laid in niches formed at the sides. Maurer needlessly departs from the ordinary meaning,
and translates, "extremities" (compare
which caused terror—They, who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold.
24. Elam—placed next, as having been an
auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an
independent kingdom (
borne their shame—the just retribution
of their lawless pride. Destroyed by Nebuchadnezzar (
25. a bed—a sepulchral niche.
all … slain by … sword, &c.—(Eze 32:21, 23, 24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.
26. Meshech, Tubal—northern nations: the
Moschi and Tibareni, between the Black and Caspian Seas. Herodotus [3.94], mentions them as a subjugated
people, tributaries to Darius Hystaspes (see
27. they shall not lie with the
mighty—that is, they shall not have separate tombs such as
mighty conquerors have: but shall all be heaped together in one pit, as
is the case with the vanquished [Grotius]. Havernick
reads it interrogatively, "Shall they not lie with the mighty that are
fallen?" But English Version is supported by the parallel (
with … weapons of war—alluding
to the custom of burying warriors with their arms (
28. Yea, thou—Thou, too, Egypt, like them, shalt lie as one vanquished.
29. princes—Edom was not only governed
by kings, but by subordinate "princes" or "dukes" (
with their might—notwithstanding their
might, they shall be brought down (
lie with the uncircumcised—Though Edom was circumcised, being descended from Isaac, he shall lie with the uncircumcised; much more shall Egypt, who had no hereditary right to circumcision.
30. princes of the north—Syria, which is
still called by the Arabs the north; or the Tyrians, north of
Palestine, conquered by Nebuchadnezzar (
Zidonians—who shared the fate of Tyre
(
with their terror they are ashamed of their might—that is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by Maurer thus, "Notwithstanding the terror which resulted from their might."
31. comforted—with the melancholy satisfaction of not being alone, but of having other kingdoms companions in his downfall. This shall be his only comfort—a very poor one!
32. my terror—the Margin or
Keri. The Hebrew text or Chetib is "his
terror," which gives good sense (
CHAPTER 33
Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.
2. to the children of thy people—whom he
had been forbidden to address from
watchman—
3. the sword—invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.
4. blood … upon his own head—metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.
6. his iniquity—his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.
7. I have set thee a watchman—application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people.
8. thou shalt surely die—by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."
9. Blood had by this time been shed (
10. be upon us—that is, their guilt remain on us.
pine away in them—if we suffer the
penalty threatened for them in
how should we … live?—as Thou
dost promise in
11. To meet the Jews' cry of despair in
12. not fall … in the day that he
turneth—(
15. give again that he had robbed—(
statutes of life—in the obeying of
which life is promised (
17. The way of the Lord—The Lord's way of dealing in His moral government.
21. twelfth year … tenth month—a
year and a half after the capture of the city (
22. in the evening—(see on
my mouth … no more dumb—that is,
to my countrymen; as foretold (
24. they that inhabit … wastes of … Israel—marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.
Abraham was one … but we are
many—If God gave the land for an inheritance to Abraham, who
was but one (
inherited the land—not actually
possessed it (
25. eat with the blood—in opposition to
the law (
26. Ye stand upon your sword—Your dependence is, not on right and equity, but on force and arms.
every one—Scarcely anyone refrains from adultery.
27. shall fall by the sword—The very
object of their confidence would be the instrument of their
destruction. Thinking to "stand" by it, by it they shall "fall." Just
retribution! Some fell by the sword of Ishmael; others by the Chaldeans
in revenge for the murder of Gedaliah (
caves—(
28. most desolate—(
none … pass through—from fear of wild beasts and pestilence [Grotius].
30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee—Though going to
the prophet to hear the word of the Lord, they criticised, in an
unfriendly spirit, his peculiarities of manner and his enigmatical
style (
by the walls—in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors—privately.
what is the word—Their motive was
curiosity, seeking pastime and gratification of the ear (
31. as the people cometh—that is, in crowds, as disciples flock to their teacher.
sit before thee—on lower seats at thy
feet, according to the Jewish custom of pupils (
as my people—though they are not.
hear … not do—(
they show much love—literally, "make
love," that is, act the part of lovers. Profess love to the Lord (
heart goeth after …
covetousness—the grand rival to the love of God; therefore
called "idolatry," and therefore associated with impure carnal love, as
both alike transfer the heart's affection from the Creator to the
creature (
32. very lovely song—literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome].
play well on an instrument—Hebrew singers accompanied the "voice" with the harp.
33. when this cometh to pass—when My predictions are verified.
lo, it will come—rather, "lo it
is come" (see
know—experimentally, and to their cost.
CHAPTER 34
Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.
2.
3. fat—or, by differently pointing the
Hebrew, "milk" [Septuagint]. Thus the repetition "fat"
and "fed" is avoided: also the eating of "fat" would not probably be
put before the "killing" of the sheep. The eating of sheep's or goats'
milk as food (
kill … fed—kill the rich by false accusation so as to get possession of their property.
feed not … flock—take no care of
the people (
4. The diseased—rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius].
broken—that is, fractures from wounds inflicted by the wolf.
brought again … driven
away—(
neither … sought …
lost—Contrast the Good Shepherd's love (
with force … ruled—(
5. scattered, because … no
shepherd—that is, none worthy of the name, though there were
some called shepherds (
meat to all … beasts—They became a prey to the Syrians, Ammon, Moab, and Assyria.
6. every high hill—the scene of their idolatries sanctioned by the rulers.
search … seek—rather, "seek … search." The former is the part of the superior rulers to inquire after: to search out is the duty of the subordinate rulers [Junius].
10. I will require my flock—(
11. I … will … search—doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.
12. in the day that he is among—in
the midst of (Hebrew) His sheep that had been scattered.
Referring to Messiah's second advent, when He shall be "the glory in
the midst of Israel" (
in the cloudy … day—the day of
the nation's calamity (
13. And I will bring them out from the people,
&c.—(Eze 28:25; 36:24;
37:21, 22;
14. good pasture—(
high mountains of Israel—In
16. In contrast to the unfaithful shepherds
(
fat … strong—that is, those
rendered wanton by prosperity (
with judgment—that is, justice and
equity, as contrasted with the "force" and "cruelty" with which the
unfaithful shepherds ruled the flock (
17. you, … my flock—passing from the rulers to the people.
cattle and cattle—rather, "sheep and
sheep"; Margin, "small cattle," or "flocks of lambs and kids,"
that is, I judge between one class of citizens and another, so as to
award what is right to each. He then defines the class about to be
punitively "judged," namely, "the rams and he-goats," or "great
he-goats" (compare
18, 19. Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners.
deep waters—that is, "limpid," as deep
waters are generally clear. Grotius explains the image as referring to the
usuries with which the rich ground the poor (
19. they eat—scantily.
they drink—sorrowfully.
20. fat … lean—the rich oppressors … the humble poor.
21. scattered them abroad—down to the time of the carrying away to Babylon [Grotius].
22. After the restoration from Babylon, the
Jews were delivered in some degree from the oppression, not only of
foreigners, but also of their own great people (
23. set up—that is, raise up by divine
appointment; alluding to the declaration of God to David, "I will
set up thy seed after thee" (
one shepherd—literally, "a Shepherd,
one": singularly and pre-eminently one: the only one of His
kind, to whom none is comparable (
David—the antitypical David, Messiah,
of the seed of David, which no other king after the captivity was: who
was fully, what David was only in a degree, "the man after God's
own heart." Also, David means beloved: Messiah was truly God's
beloved Son (
24. my servant—implying fitness for
ruling in the name of God, not pursuing a self-chosen course, as other
kings, but acting as the faithful administrator of the will of God;
Messiah realized fully this character (
25. covenant of peace … evil beasts …
to cease … dwell safely—The original promise of the law
(
26. them and the places round about my
hill—The Jews, and Zion, God's hill (
27. served themselves of them—availed
themselves of their services, as if the Jews were their slaves (
28. dwell safely—(
29. plant of renown—Messiah, the "Rod"
and "Branch" (
31. ye my flock … are men—not merely an explanation of the image, as Jerome represents. But as God had promised many things which mere "men" could not expect to realize, He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock" [Rosenmuller]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings.
CHAPTER 35
Another feature of Israel's prosperity; those who
exulted over Israel's humiliation, shall themselves be a "prey."
Already stated in
2. Mount Seir—that is, Idumea (
3. most desolate—literally, "desolation
and desolateness" (
5. perpetual hatred—(
shed the blood of, &c.—The
literal translation is better. "Thou hast poured out the
children of Israel"; namely, like water. So
by the force of the sword—literally, "by" or "upon the hands of the sword"; the sword being personified as a devourer whose "hands" were the instruments of destruction.
in the time that their iniquity had an
end—that is, had its consummation (
6. I will prepare thee unto blood—I will expose thee to slaughter.
sith—old English for "seeing that" or "since."
thou hast not hated blood—The
Hebrew order is, "thou hast hated not—blood"; that is,
thou couldst not bear to live without bloodshed [Grotius]. There is a play on similar sounds in the
Hebrew; Edom resembling dam, the Hebrew for
"blood"; as "Edom" means "red," the transition to "blood" is easy.
Edom, akin to blood in name, so also in nature and acts; "blood
therefore shall pursue thee." The measure which Edom meted to others
should be meted to himself (
7. cut off … him that passeth—that
is, every passer to and fro; "the highways shall be unoccupied" (
9. shall not return—to their former
state (
10. So far from being allowed to enter on
Israel's vacated inheritance, as Edom hoped (
Lord was there—(
11. according to thine anger—(
I will make myself known among them—namely, the Israelites. I will manifest My favor to them, after I have punished thee.
12, 13. blasphemies … against … Israel
… against me—God regards what is done against His
people as done against Himself (
14. (
15. (
CHAPTER 36
The distinction between Israel and the heathen (as
Edom) is: Israel has a covenant relation to God ensuring restoration
after chastisement, so that the heathen's hope of getting possession of
the elect people's inheritance must fail, and they themselves be made
desolate (
1, 2. mountains of Israel—in contrast to
"Mount Seir" of the previous prophecy. They are here
personified; Israel's elevation is moral, not merely physical, as
Edom's. Her hills are "the everlasting hills" of Jacob's prophecy
(
3. Literally, "Because, even because."
swallowed you up—literally, "panted
after" you, as a beast after its prey; implying the greedy cupidity of
Edom as to Israel's inheritance (
lips of talkers—literally, "lips of
the tongue," that is, of the slanderer, the man of tongue. Edom
slandered Israel because of the connection of the latter with Jehovah,
as though He were unable to save them.
4. Inanimate creatures are addressed, to imply
that the creature also, as it were, groans for deliverance from the
bondage of corruption into the glorious liberty of the children of God
(
derision—(
5. to cast it out for a prey—that is, to take the land for a prey, its inhabitants being cast out. Or the land is compared to a prey cast forth to wild beasts. Fairbairn needlessly alters the Hebrew pointing and translates, "that they may plunder its pasturage."
6. the shame of the heathen—namely, the
shame with which the heathen cover you (
7. lifted … mine hand—in token of
an oath (
they shall bear their shame—a perpetual shame; whereas the "shame" which Israel bore from these heathen was only for a time.
8. they are at hand to come—that is, the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it.
10. wastes builded—
11. do better … than at your
beginnings—as in the case of Job (
12. to walk upon you—O mountains of
Israel (
thee … thou—change from
plural to singular: O hill of Zion, singled out from the
other mountains of Israel (
thou shall no more … bereave them of
men—Thou shalt no more provoke God to bereave them of
children (so the ellipsis ought to be supplied, as Ezekiel probably
alludes to
13. Thou land devourest up men—alluding
to the words of the spies (
14. bereave—so the Keri, or
Hebrew Margin reads, to correspond to "bereave" in
17. removed woman—(
18, 19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation.
20. profaned my holy name, when they—the heathen
said to them—the Israelites.
These, &c.—The Israelites gave a
handle of reproach to the heathen against God, who would naturally say,
These who take usury, oppress, commit adultery, &c., and who, in
such an abject plight, are "gone forth" as exiles "out of His land,"
are specimens of what Jehovah can or will effect, for His people, and
show what kind of a God this so-called holy, omnipotent,
covenant-keeping God must be! (
21. I had pity for mine holy name—that is, I felt pity for it; God's own name, so dishonored, was the primary object of His pitying concern; then His people, secondarily, through His concern for it [Fairbairn].
22. not … for your sakes—that is,
not for any merit in you; for, on the contrary, on your part, there is
everything to call down continued severity (compare
23. sanctify—vindicate and manifest as
holy, in opposition to the heathen reproaches of it brought on by the
Jews' sins and their punishment (see on
sanctified in you—that is, in respect
of you; I shall be regarded in their eyes as the Holy One, and
righteous in My dealings towards you (
24. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries."
25. The external restoration must be preceded by an internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding from the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God's name would be "sanctified" before the heathen, and God's people be prepared for outward blessings.
sprinkle … water—phraseology
taken from the law; namely, the water mixed with the ashes of a heifer
sprinkled with a hyssop on the unclean (
from all your idols—Literal idolatry has ceased among the Jews ever since the captivity; so far, the prophecy has been already fulfilled; but "cleansing from all their idols," for example, covetousness, prejudices against Jesus of Nazareth, is yet future.
26. new heart—mind and will.
spirit—motive and principle of action.
stony heart—unimpressible in serious
things; like the "stony ground" (
heart of flesh—not "carnal" in
opposition to "spiritual"; but impressible and docile, fit for
receiving the good seed. In
27. my spirit—(
28. ye … my people, … I … your
God—(
29. save … from all …
uncleannesses—the province of Jesus, according to the
signification of His name (
call for … corn—as a master
"calls for" a servant; all the powers and productions of nature are the
servants of Jehovah (
30. no more reproach of famine among the
heathen—to which their taunt (
31. remember your … evil ways—with
shame and loathing. The unexpected grace and love of God, manifested in
Christ to Israel, shall melt the people into true repentance, which
mere legal fear could not (
35. they shall say—The heathen, who once
made Israel's desolation a ground of reproach against the name of
Jehovah Himself (
Eden—as Tyre (the type of the world
powers in general: so Assyria, a cedar "in the garden of God, Eden,"
36. Lord … spoken … do
it—(
37. I will yet for this be inquired
of—so as to grant it. On former occasions He had refused to
be inquired of by Israel because the inquirers were not in a fit
condition of mind to receive a blessing (
like a flock—resuming the image (
38. As the holy flock—the great flock of choice animals for sacrifice, brought up to Jerusalem at the three great yearly festivals, the passover, pentecost, and feast of the tabernacles.
CHAPTER 37
Three stages in Israel's revival present themselves
to the prophet's eye. (1) The new awakening of the people, the
resurrection of the dead (
1. carried … in the spirit—The matters transacted, therefore, were not literal, but in vision.
the valley—probably that by the Chebar
(
2. dry—bleached by long exposure to the atmosphere.
3. can these bones live? … thou
knowest—implying that, humanly speaking, they could not; but
faith leaves the question of possibility to rest with God, with whom
nothing is impossible (
4. Prophesy—Proclaim God's quickening
word to them. On account of this innate power of the divine word to
effect its end, prophets are said to do that which they
prophesy as about to be done (
5. I … cause breath to enter into
you—So
ye shall live—come to life again.
6. ye shall know that I am the Lord—by the actual proof of My divinity which I will give in reviving Israel.
7. noise—of the bones when coming in mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return.
bones came together—literally,
"ye bones came together"; as in
8. So far, they were only cohering in order as
unsightly skeletons. The next step, that of covering them successively
with sinews, skin, and flesh, gives them beauty; but still "no breath"
of life in them. This may imply that Israel hereafter, as at the
restoration from Babylon was the case in part, shall return to Judea
unconverted at first (
9. wind—rather, the spirit of life or life-breath (Margin). For it is distinct from "the four winds" from which it is summoned.
from the four winds—implying that
Israel is to be gathered from the four quarters of the earth (
10. Such honor God gives to the divine word,
even in the mouth of a man. How much more when in the mouth of the Son
of God! (
11. Our bones are dried—(
cut off for our parts—that is, so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb from the body.
12. my people—in antithesis to "for our
parts" (
out of your graves—out of your
politically dead state, primarily in Babylon, finally hereafter in all
lands (compare
16. stick—alluding to
Judah, and … children of Israel his
companions—that is, Judah and, besides Benjamin and Levi,
those who had joined themselves to him of Ephraim, Manasseh, Simeon,
Asher, Zebulun, Issachar, as having the temple and lawful priesthood in
his borders (
For Joseph, the stick of
Ephraim—Ephraim's posterity took the lead, not only of the
other descendants of Joseph (compare
18. God does not explain the symbolical prophecy until the Jews have been stimulated by the type to consult the prophet.
19. The union effected at the restoration from Babylon embraced but comparatively few of Israel; a future complete fulfilment must therefore be looked for.
stick of Joseph … in the hand of Ephraim—Ephraim, of the descendants of Joseph, had exercised the rule among the ten tribes: that rule, symbolized by the "stick," was now to be withdrawn from him, and to be made one with the other, Judah's rule, in God's hand.
them—the "stick of Joseph," would strictly require "it"; but Ezekiel expresses the sense, namely, the ten tribes who were subject to it.
with him—that is, Judah; or "it," that is, the stick of Judah.
22. one nation—(
one king—not Zerubbabel, who was not a
king either in fact or name, and who ruled over but a few Jews, and
that only for a few years; whereas the King here reigns for ever. Messiah is meant (
23. (
out of … their
dwelling-places—(
24. David—Messiah (See on
25. for ever—(
26. covenant of peace—better than the
old legal covenant, because an unchangeable covenant of grace (
I will place them—set them in an established position; no longer unsettled as heretofore.
my sanctuary—the temple of God;
spiritual in the heart of all true followers of Messiah (
27. My tabernacle … with them—as
foretold (
28. (
sanctify Israel—set it apart as holy
unto Myself and inviolable (
CHAPTER 38
The objections to a literal interpretation of
the prophecy are—(1) The ideal nature of the name Gog, which is
the root of Magog, the only kindred name found in Scripture or history.
(2) The nations congregated are selected from places most distant from
Israel, and from one another, and therefore most unlikely to act in
concert (Persians and Libyans, &c.). (3) The whole spoil of Israel
could not have given a handful to a tithe of their number, or
maintained the myriads of invaders a single day (
2. Gog—the prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title of the Turkish sultan: "Gog" may be a contraction of this. In Ezekiel's time a horde of northern Asiatics, termed by the Greeks "Scythians," and probably including the Moschi and Tibareni, near the Caucasus, here ("Meshech … Tubal") undertook an expedition against Egypt [Herodotus, 1.103-106]. These names might be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last anti-Christian confederacy.
Magog—(
the chief prince—rather, "prince of Rosh," or "Rhos" [Septuagint]. The Scythian Tauri in the Crimea were so called. The Araxes also was called "Rhos." The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though their proper ancient name was Slavi, or Wends. Hengstenberg supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince."
3. His high-sounding titles are repeated to imply the haughty self-confidence of the invader as if invincible.
4. turn thee back—as a refractory wild
beast, which thinks to take its own way, but is bent by a superior
power to turn on a course which must end in its destruction. Satan
shall be, by overruling Providence, permitted to deceive them to their
ruin (
hooks into thy jaws—(
5. Persia … Libya—expressly specified by Appian as supplying the ranks of Antiochus' army.
6. Gomer—the Celtic Cimmerians of Crim-Tartary.
Togarmah—the Armenians of the Caucasus, south of Iberia.
7. Irony. Prepare thee and all thine with all needful accoutrements for war—that ye may perish together.
be … a guard unto them—that is, if thou canst.
8. thou shall be visited—in wrath, by
God (
the mountains of Israel … always waste—that is, waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious atrocity of the act, to assail God's people, who had only begun to recover from their protracted calamities.
but it is brought … and they shall dwell—rather, "And they (the Israelites) were brought … dwelt safely" [Fairbairn]. English Version means, "Against Israel, which has been waste, but which (that is, whose people) is now (at the time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by the invader dwelling securely, so as to seem an easy prey to him."
9. cloud to cover the land—with the multitude of thy forces.
10. an evil thought—as to attacking God's people in their defenseless state.
11. dwell safely—that is, securely,
without fear of danger (compare
12. midst of the land—literally, "the
navel" of the land (
13. Sheba, &c.—These mercantile
peoples, though not taking an active part against the cause of God, are
well pleased to see others do it. Worldliness makes them ready to deal
in the ill-gotten spoil of the invaders of God's people. Gain is before
godliness with them (
young lions—daring princes and leaders.
14. shalt thou not know it?—to thy cost, being visited with punishment, while Israel dwells safely.
16. I will bring thee against my land, that the
heathen may know me—So in
17. thou he of whom I have spoken in old
time—Gog, &c. are here identified with the enemies spoken
of in other prophecies (
many years—ago.
18. fury shall come up in my
face—literally, "nose"; in Hebrew, the idiomatic
expression for anger, as men in anger breathe strongly through
the nostrils. Anthropopathy: God stooping to human modes of thought
(
19. great shaking—an earthquake:
physical agitations after accompanying social and moral revolutions.
Foretold also in
20. fishes—disturbed by the fleets which I will bring.
fowls, &c.—frightened at the sight of so many men: an ideal picture.
mountains—that is, the fortresses on the mountains.
steep places—literally, "stairs"
(
every wall—of towns.
21. every man's sword … against his
brother—I will destroy them partly by My people's sword,
partly by their swords being turned against one another (compare
22. plead—a forensic term; because God
in His inflictions acts on the principles of His own immutable
justice, not by arbitrary impulse (
blood … hailstones, fire—(
CHAPTER 39
1. Repeated from
2. leave but the sixth part of
thee—Margin, "strike thee with six plagues" (namely,
pestilence, blood, overflowing rain, hailstones, fire, brimstone,
north parts—from the extreme north [Fairbairn].
3. bow—in which the Scythians were most expert.
4, 5. (Compare
upon the mountains of Israel—The scene of Israel's preservation shall be that of the ungodly foe's destruction.
6. carelessly—in self-confident security.
the isles—Those dwelling in maritime regions, who had helped Gog with fleets and troops, shall be visited with the fire of God's wrath in their own lands.
7. not let them pollute my holy name—by their sins bringing down judgments which made the heathen think that I was unable or unwilling to save My people.
8. it is come … it is done—The prediction of the salvation of My people, and the ruin of their enemy, is come to pass—is done: expressing that the event foretold is as certain as if it were already accomplished.
9, 10. The burning of the foe's weapons
implies that nothing belonging to them should be left to pollute the
land. The seven years (seven being the sacred number)
spent on this work, implies the completeness of the cleansing, and the
people's zeal for purity. How different from the ancient Israelites,
who left not merely the arms, but the heathen themselves, to remain
among them [Fairbairn], (
11. place … of graves—Gog found only a grave where he had expected the spoils of conquest.
valley—So vast were to be the masses that nothing but a deep valley would suffice for their corpses.
the passengers on the east of the sea—those travelling on the high road, east of the Dead Sea, from Syria to Petra and Egypt. The publicity of the road would cause many to observe God's judgments, as the stench (as English Version translates) or the multitude of graves (as Henderson translates, "it shall stop the passengers") would arrest the attention of passers-by. Their grave would be close to that of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alike being signal instances of God's judgments.
13. I … glorified—in destroying
the foe (
14. with the passengers—The men employed continually in the burying were to be helped by those happening to pass by; all were to combine.
after the end of seven months shall they search—to see if the work was complete [Munster].
15. First "all the people of the land" engaged in the burying for seven months; then special men were employed, at the end of the seven months, to search for any still left unburied. The passers-by helped them by setting up a mark near any such bones, in order to keep others from being defiled by casually touching them, and that the buriers might come and remove them. Denoting the minute care to put away every relic of heathen pollution from the Holy Land.
16. A city in the neighborhood was to receive the name Hamonah, "multitude," to commemorate the overthrow of the multitudes of the foe [Henderson]. The multitude of the slain shall give a name to the city of Jerusalem after the land shall have been cleansed [Grotius]. Jerusalem shall be famed as the conqueror of multitudes.
17. (
sacrifice—Anciently worshippers
feasted on the sacrifices. The birds and beasts of prey are invited to
the sacrificial feast provided by God (compare
18. rams … lambs … goats—By
these various animal victims used in sacrifices are meant various ranks
of men, princes, generals, and soldiers (compare
fatlings of Bashan—ungodly men of
might (
20. my table—the field of battle on the
mountains of Israel (
chariots—that is, charioteers.
22. So the house of Israel shall know …
Lord—by My interposition for them. So, too, the heathen shall
be led to fear the name of the Lord (
23. hid I my face—(
25. bring again the captivity—restore from calamity to prosperity.
the whole house of Israel—so
"all Israel" (
26. After that they have borne their
shame—the punishment of their sin: after they have become
sensible of their guilt, and ashamed of it (
27. sanctified in them—vindicated as holy in My dealings with them.
28. The Jews, having no dominion, settled
country, or fixed property to detain them, may return at any time
without difficulty (compare
29. poured out my Spirit upon …
Israel—the sure forerunner of their conversion (
CHAPTER 40
The arrangements as to the land and the temple are,
in many particulars, different from those subsisting before the
captivity. There are things in it so improbable physically as to
preclude a purely literal interpretation. The general truth
seems to hold good that, as Israel served the nations for his rejection
of Messiah, so shall they serve him in the person of Messiah, when he
shall acknowledge Messiah (
1. beginning of the year—the ecclesiastical year, the first month of which was Nisan.
the city … thither—Jerusalem, the center to which all the prophet's thoughts tended.
2. visions of God—divinely sent visions.
very high mountain—Moriah, very high,
as compared with the plains of Babylon, still more so as to its
moral elevation (
by which—Ezekiel coming from the north
is set down at (as the Hebrew for "upon" may be
translated) Mount Moriah, and sees the city-like frame of the temple
stretching southward. In
3. man—The Old Testament manifestations of heavenly beings as men prepared men's minds for the coming incarnation.
brass—resplendent.
line—used for longer measurements
(
reed—used in measuring houses (
5. Measures were mostly taken from the human
body. The greater cubit, the length from the elbow to the end of
the middle finger, a little more than two feet: exceeding the ordinary
cubit (from the elbow to the wrist) by an hand-breadth, that is,
twenty-one inches in all. Compare
breadth of the building—that is, the
boundary wall. The imperfections in the old temple's boundary wall were
to have no place here. The buildings attached to it had been sometimes
turned to common uses; for example, Jeremiah was imprisoned in one
(
6. the stairs—seven in number (
threshold—the sill [Fairbairn].
other threshold—Fairbairn considers there is but one threshold, and
translates, "even the one threshold, one rod broad." But there is
another threshold mentioned in
7. chamber—These chambers were for the
use of the Levites who watched at the temple gates;
guard-chambers (
9. posts—projecting column-faced fronts of the sides of the doorway, opposite to one another.
12. space—rather, "the boundary."
16. narrow—latticed [Henderson]. The ancients had no glass, so they had them latticed, narrow in the interior of the walls, and widening at the exterior. "Made fast," or "firmly fixed in the chambers" [Maurer].
arches—rather, "porches."
17. pavement—tesselated mosaic (
chambers—serving as lodgings for the priests on duty in the temple, and as receptacles of the tithes of salt, wine, and oil.
18. The higher pavement was level with the
entrance of the gates, the lower was on either side of the raised
pavement thus formed. Whereas Solomon's temple had an outer court open
to alterations and even idolatrous innovations (
20-27. The different approaches corresponded in plan. In the case of these two other gates, however, no mention is made of a building with thirty chambers such as was found on the east side. Only one was needed, and it was assigned to the east as being the sacred quarter, and that most conveniently situated for the officiating priests.
23. and toward the east—an elliptical expression for "The gate of the inner court was over against the (outer) gate toward the north (just as the inner gate was over against the outer gate) toward the east."
28-37. The inner court and its gates.
according to these measures—namely, the measures of the outer gate. The figure and proportions of the inner answered to the outer.
30. This verse is omitted in the
Septuagint, the Vatican manuscript, and others. The dimensions
here of the inner gate do not correspond to the outer, though
arches—the porch [Fairbairn]; the columns on which the arches rest [Henderson].
31. eight steps—The outer porch had only
seven (
37. posts—the Septuagint and
Vulgate read, "the porch," which answers better to
38. chambers … entries—literally, "a chamber and its door."
by the posts—that is, at or close by the posts or columns.
where they washed the burnt
offering—This does not apply to all the gates but only to the
north gate. For
43. hooks—cooking apparatus for cooking the flesh of the sacrifices that fell to the priests. The hooks were "fastened" in the walls within the apartment, to hang the meat from, so as to roast it. The Hebrew comes from a root "fixed" or "placed."
44. the chambers of the singers—two in number, as proved by what follows: "and their prospect (that is, the prospect of one) was toward the south, (and) one toward the north." So the Septuagint.
46. Zadok—lineally descended from Aaron.
He had the high priesthood conferred on him by Solomon, who had set
aside the family of Ithamar because of the part which Abiathar had
taken in the rebellion of Adonijah (
47. court, an hundred cubits … foursquare—not to be confounded with the inner court, or court of Israel, which was open to all who had sacrifices to bring, and went round the three sides of the sacred territory, one hundred cubits broad. This court was one hundred cubits square, and had the altar in it, in front of the temple. It was the court of the priests, and hence is connected with those who had charge of the altar and the music. The description here is brief, as the things connected with this portion were from the first divinely regulated.
48, 49. These two verses belong to the forty-first chapter, which treats of the temple itself.
49. twenty … eleven cubits—in
Solomon's temple (
he brought me by the steps—They were ten in number [Septuagint].
CHAPTER 41
1. tabernacle—As in the measurement of the outer porch he had pointed to Solomon's temple, so here in the edifice itself, he points to the old tabernacle, which being eight boards in breadth (each one and a half cubits broad) would make in all twelve cubits, as here. On the interior it was only ten cubits.
2. length thereof—namely, of the holy place [Fairbairn].
3. inward—towards the most holy place.
4. thereof—of the holy of holies.
before the temple—that is, before, or
in front of the most holy place (so "temple" is used in
5. side chamber—the singular used collectively for the plural. These chambers were appendages attached to the outside of the temple, on the west, north, and south; for on the east side, the principal entrance, there were no chambers. The narrowness of the chambers was in order that the beams could be supported without needing pillars. The plan is similar to that of the hall at Koyunjik, a large central hall, called the oracle, with smaller rooms built round it.
6. might … hold, but … not hold in
… wall of the house—
7. the breadth … so increased from the lowest … to the highest—that is, the breadth of the interior space above was greater than that below.
8. foundations … six … cubits—the substructure, on which the foundations rested, was a full reed of six cubits.
great—literally, "to the extremity" or root, namely, of the hand [Henderson]. "To the joining," or point, where the foundation of one chamber ceased and another began [Fairbairn].
9. that which was left—There was an
unoccupied place within chambers that belonged to the house. The
buildings in this unoccupied place, west of the temple, and so much
resembling it in size, imply that no place was to be left which was to
be held, as of old, not sacred. Manasseh (
10. the chambers—that is, of the priests
in the court: between these and the side chambers was the wideness,
&c. While long details are given as to the chambers, &c., no
mention is made of the ark of the covenant. Fairbairn thus interprets this: In future there was
to be a perfect conformity to the divine idea, such as there had not
been before. The dwellings of His people should all become true
sanctuaries of piety. Jehovah Himself, in the full display of the
divine Shekinah, shall come in the room of the ark of the covenant
(
12-15. Sum of the measures of the temple, and of the buildings behind and on the side of it.
15. galleries—terrace buildings. On the west or back of the temple, there was a separate place occupied by buildings of the same external dimensions as the temple, that is, one hundred cubits square in the entire compass [Fairbairn].
16. covered—being the highest windows they were "covered" from the view below. Or else "covered with lattice-work."
17. by measure—Measurements were taken [Fairbairn].
21. appearance of the one as the appearance of the other—The appearance of the sanctuary or holy of holies was similar to that of the temple. They differed only in magnitude.
22. table … before the Lord—the
altar of incense (
25. thick planks—a thick-plank work at the threshold.
CHAPTER 42
2. Before the length of an hundred
cubits—that is, before "the separate place," which was that
length (
5. shorter—that is, the building became
narrower as it rose in height. The chambers were many: so "in My
Father's house are many mansions" (
16. five hundred reeds—the
Septuagint substitutes "cubits" for "reeds," to escape the
immense compass assigned to the whole, namely, a square of five hundred
rods or three thousand cubits (two feet each;
20. wall … separation between …
sanctuary and … profane—No longer shall the wall of
partition be to separate the Jew and the Gentile (
CHAPTER 43
Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy.
2. the way of the east—the way whereby
the glory had departed (
his voice … like … many
waters—So English Version rightly, as in
earth his glory—(
3. when I came to destroy the city—that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.
6. the man—who had been measuring the
buildings (
7. the place—that is, "behold the
place of My throne"—the place on which your thoughts have so much
dwelt (
9. carcasses of their kings—It is
supposed that some of their idolatrous kings were buried within the
bounds of Solomon's temple [Henderson].
Rather, "the carcasses of their idols," here called "kings," as
having had lordship over them in past times (
I will dwell in the midst … for
ever—(
10. show the house … that they may be ashamed of their iniquities—When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."
12. whole … most holy—This
superlative, which had been used exclusively of the holy of holies
(
13-27. As to the altar of burnt offering, which was the appointed means of access to God.
15. altar—Hebrew, Harel, that is, "mount of God"; denoting the high security to be imparted by it to the restored Israel. It was a high place, but a high place of God, not of idols.
from the altar—literally, "the lion of
God," Ariel (in
16. square in the four squares—square on the four sides of its squares [Fairbairn].
17. settle—ledge [Fairbairn].
stairs—rather, "the ascent," as
"steps" up to God's altar were forbidden in
18-27. The sacrifices here are not mere
commemorative, but propitiatory ones. The expressions, "blood" (
20. cleanse—literally, "make expiation for."
21. burn it … without the
sanctuary—(
26. Seven days—referring to the original
directions of Moses for seven days' purification services of the altar
(
consecrate themselves—literally, "fill
their hands," namely, with offerings; referring to the mode of
consecrating a priest (
27. I will accept you—(
CHAPTER 44
2. shut … not be opened—(
3. the prince—not King Messiah, as He
never would offer a burnt offering for Himself, as the prince is to do
(
eat bread before the Lord—a custom
connected with sacrifices (
4-6. Directions as to the priests. Their acts
of desecration are attributed to "the house of Israel" (
7. uncircumcised in heart—Israelites
circumcised outwardly, but wanting the true circumcision of the heart
(
uncircumcised in flesh—not having even the outward badge of the covenant-people.
8. keepers … for yourselves—such as you yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of My holy things, but have set others as keepers of My charge in My sanctuary for yourselves" [Maurer].
10, 11. Levites … shall … bear—namely, the punishment of
their iniquity … Yet they shall be
ministers—So Mark, a Levite, nephew of Barnabas (
charge at the gates—Better to be "a
doorkeeper in the house of God, than to dwell in the tents of
wickedness" (
15. Zadok—The priests of the line of
Ithamar were to be discharged from ministrations in the temple, because
of their corruptions, following in the steps of Eli's sons, against
whom the same denunciation was uttered (
17. linen—symbolical of purity. Wool soon induces perspiration in the sultry East and so becomes uncleanly.
18. bonnets—turbans.
19. not sanctify the people with their garments—namely, those peculiarly priestly vestments in which they ministered in the sanctuary.
20. Neither … shave …
heads—as mourners do (
nor suffer … locks to grow long—as the luxurious, barbarians, and soldiers in warfare did [Jerome].
21. Neither … wine—lest the holy
enthusiasm of their devotion should be mistaken for inebriation, as in
Peter's case (
28. I am their inheritance—(
30. give … priest the first … that he
may cause the blessing to rest—(
CHAPTER 45
1. offer an oblation—from a
Hebrew root to "heave" or "raise"; when anything was offered to
God, the offerer raised the hand. The special territorial division for
the tribes is given in the forty-seventh and forty-eighth chapters.
Only Jehovah's portion is here subdivided into its three parts: (1)
that for the sanctuary (
five and twenty thousand reeds,
&c.—So English Version rightly fills the ellipsis
(compare Note, see on
7. The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands in closest connection with the sanctuary; his possession, therefore, on both sides must adjoin that which was peculiarly the Lord's [Fairbairn].
12. The standard weights were lost when the Chaldeans destroyed the temple. The threefold enumeration of shekels (twenty, twenty-five, fifteen) probably refers to coins of different value, representing respectively so many shekels, the three collectively making up a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shekels in all, containing one coin a fourth of the whole (fifteen shekels), another a third (twenty shekels), another a third and a twelfth (twenty-five shekels) [Menochius]. The Septuagint reads, "fifty shekels shall be your maneh."
13-15. In these oblations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, that is, a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, that is, an hundredth part; and of the flock, one from every two hundred.
18. The year is to begin with a consecration service, not mentioned under the Levitical law; but an earnest of it is given in the feast of dedication of the second temple, which celebrated its purification by Judas Maccabeus, after its defilement by Antiochus.
20. for him that is simple—for sins of
ignorance (
21. As a new solemnity, the feast of
consecration is to prepare for the passover; so the passover itself is
to have different sacrifices from those of the Mosaic law. Instead of
one ram and seven lambs for the daily burnt offering, there are to be
seven bullocks and seven rams. So also whereas the feast of tabernacles
had its own offerings, which diminished as the days of the feast
advanced, here the same are appointed as on the passover. Thus it is
implied that the letter of the law is to give place to its spirit,
those outward rites of Judaism having no intrinsic efficacy, but
symbolizing the spiritual truths of Messiah's kingdom, as for instance
the perfect holiness which is to characterize it. Compare
CHAPTER 46
2. The prince is to go through the east gate
without (open on the Sabbath only, to mark its peculiar sanctity) to
the entrance of the gate of the inner court; he is to go no further,
but "stand by the post" (compare
9. The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.
10. prince in the midst—not isolated as
at other times, but joining the great throng of worshippers, at their
head, after the example of David (
12-15. Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.
16-18. The prince's possession is to be
inalienable, and any portion given to a servant is to revert to his
sons at the year of jubilee, that he may have no temptation to spoil
his people of their inheritance, as formerly (compare Ahab and Naboth,
19-24. Due regard is to be had for the
sanctity of the officiating priests' food, by cooking courts being
provided close to their chambers. One set of apartments for cooking was
to be at the corners of the inner court, reserved for the flesh
of the sin offerings, to be eaten only by the priests whose perquisite
it was (
22. courts joined—Fairbairn translates, "roofed" or "vaulted." But these cooking apartments seem to have been uncovered, to let the smoke and smell of the meat the more easily pass away. They were "joined" or "attached" to the walls of the courts at the corners of the latter [Menochius].
23. boiling places—boilers.
under the rows—At the foot of the rows, that is, in the lowest part of the walls, were the places for boiling made.
CHAPTER 47
The happy fruit to the earth at large of God's
dwelling with Israel in holy fellowship is that the blessing is no
longer restricted to the one people and locality, but is to be diffused
with comprehensive catholicity through the whole world. So the plant
from the cedar of Lebanon is represented as gathering under its shelter
"all fowl of every wing" (
1. waters—So
7. trees—not merely one tree of
life as in Paradise (
8. the desert—or "plain," Hebrew,
Arabah (
the sea—the Dead Sea. "The sea"
noted as covering with its waters the guilty cities of the plain, Sodom
and Gomorrah. In its bituminous waters no vegetable or animal life is
said to be found. But now death is to give place to life in Judea, and
throughout the world, as symbolized by the healing of these
death-pervaded waters covering the doomed cities. Compare as to "the
sea" in general, regarded as a symbol of the troubled powers of nature,
disordered by the fall, henceforth to rage no more,
9. rivers—in Hebrew, "two
rivers." Hence Hebrew expositors think that the waters from the temple
were divided into two branches, the one emptying itself into the
eastern or Dead Sea, the other into the western or Mediterranean. So
10. En-gedi … En-eglaim—En-gedi
(meaning "fountain of the kid"), anciently, Hazazon-Tamar, now
Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul.
En-eglaim means "fountain of two calves," on the confines of Moab, over
against En-gedi, and near where Jordan enters the Dead Sea (
fish … according to their
kinds—Jerome quotes an ancient
theory that "there are a hundred fifty-three kinds of fishes," all of
which were taken by the apostles (
11. marshes—marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks.
not be healed—Those not reached by the
healing waters of the Gospel, through their sloth and
earthly-mindedness, are given over (
12. Instead of the "vine of Sodom and grapes
of Gomorrah" (
leaf … not fade—expressing not
only the unfailing character of the heavenly medicine of the tree of
life, but also that the graces of the believer (as a tree of
righteousness), which are the leaves, and his deeds, which are
the fruits that flow from those graces, are immortal (
new fruit—literally, "firstlings," or
first fruit. They are still, each month afresh, as it were, yielding
their first-fruit [Fairbairn]. The
first-born of a thing, in Hebrew idiom, means the
chiefest. As
13. The redivision of the land: the
boundaries. The latter are substantially the same as those given by
Moses in
Joseph … two portions—according
to the original promise of Jacob (
15. Zedad—on the north boundary of Canaan.
16. Hamath—As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at Cæsarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world.
Berothah—a city in Syria conquered by
David (
Hazar-hatticon—meaning "the middle village."
Hauran—a tract in Syria, south of Damascus; Auranitis.
17. Hazar-enan—a town in the north of Canaan, meaning "village of fountains."
18. east sea—the Dead Sea. The border is
to go down straight to it by the valley of the Jordan. So
19. Tamar—not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.
22. to the strangers—It is altogether
unprecedented under the old covenant, that "strangers" should have
"inheritance" among the tribes. There would not be room locally within
Canaan for more than the tribes. The literal sense must therefore be
modified, as expressing that Gentiles are not to be excluded from
settling among the covenant-people, and that spiritually their
privileges are not to be less than those of Israel (
CHAPTER 48
1. Dan—The lands are divided into
portions of ideal exactness, running alongside of each other, the whole
breadth from west to east, standing in a common relation to the temple
in the center: seven tribes' portions on the north, five in the smaller
division in the south. The portions of the city, the temple, the
prince, and the priesthood, are in the middle, not within the
boundaries of any tribe, all alike having a common interest in them.
Judah has the place of honor next the center on the north, Benjamin the
corresponding place of honor next the center on the south; because of
the adherence of these two to the temple ordinances and to the house of
David for so long, when the others deserted them. Dan, on the contrary,
so long locally and morally semi-heathen (
3. Asher—a tribe of which no one of note is mentioned in the Old Testament. In the New Testament one is singled out of it, the prophetess Anna.
4. Manasseh—The intercourse and unity between the two and a half tribes east of the Jordan, and the nine and a half west of it, had been much kept up by the splitting of Manasseh, causing the visits of kinsmen one to the other from both sides of the Jordan. There shall be no need for this in the new order of things.
5. Ephraim—This tribe, within its two dependent tribes, Manasseh and Benjamin, for upwards of four hundred years under the judges held the pre-eminence.
6. Reuben—doomed formerly for incest and
instability "not to excel" (
15-17. The five thousand rods, apportioned to the city out of the twenty-five thousand square, are to be laid off in a square of four thousand five hundred, with the two hundred fifty all around for suburbs.
profane—that is, not strictly sacred as the sacerdotal portions, but applied to secular uses.
24. Benjamin—Compare Jacob's prophecy
(
25. Simeon—omitted in the blessing of
Moses in
26. Issachar—Its ancient portion had
been on the plain of Esdraelon. Compared (
31. gates—(
35. Lord is
there—Jehovah-Shammah. Not that the city will be
called so in mere name, but that the reality will be best expressed by
this descriptive title (
THE
BOOK OF DANIEL.
Commentary by A. R. Faussett
INTRODUCTION
Daniel, that is, "God
is my judge"; probably of the blood royal (compare
Authenticity of the Book of
Daniel.
Characteristics of
Daniel. The vision mode of revelation is the exception in
other prophets, the rule in Daniel. In Zechariah (
Significance of the
Babylonian Captivity. The exile is the historical basis of
Daniel's prophecies, as Daniel implies in the first chapter, which
commences with the beginning, and ends with the termination, of the
captivity (
Contents of the Book.
Historical and biographical introduction in the first
chapter. Daniel, a captive exile, is representative of his nation
in its servitude and exile: while his heavenly insight into dreams, far
exceeding that of the magi, represents the divine superiority of the
covenant-people over their heathen lords. The high dignities, even in
the world, which he thereby attained, typify the giving of the
earth-kingdom at last "to the people of the saints of the Most High"
(
CHAPTER 1
1. third year—compare
2. Shinar—the old name of Babylonia
(
his god—Bel. His temple, as was often the case among the heathen, was made "treasure house" of the king.
3. master of … eunuchs—called in Turkey the kislar aga.
of the king's seed—compare the
prophecy,
4. no blemish—A handsome form was connected, in Oriental ideas, with mental power. "Children" means youths of twelve or fourteen years old.
teach … tongue of …
Chaldeans—their language and literature, the
Aramaic-Babylonian. That the heathen lore was not altogether valueless
appears from the Egyptian magicians who opposed Moses; the Eastern Magi
who sought Jesus, and who may have drawn the tradition as to the "King
of the Jews" from
5. king's meat—It is usual for an
Eastern king to entertain, from the food of his table, many retainers
and royal captives (
stand before the king—as attendant courtiers; not as eunuchs.
6. children of Judah—the most noble
tribe, being that to which the "king's seed" belonged (compare
7. gave names—designed to mark their new
relation, that so they might forget their former religion and country
(
Hananiah—that is, "whom Jehovah hath favored."
Shadrach—from Rak, in
Babylonian, "the King," that is, "the Sun"; the same root as in
Abrech (
Mishael—that is, "who is what God is?" Who is comparable to God?
Meshach—The Babylonians retained the
first syllable of Mishael, the Hebrew name; but for El,
that is, God, substituted Shak,
the Babylonian goddess, called Sheshach (
Azariah—that is, "whom Jehovah helps."
Abed-nego—that is, "servant of the
shining fire." Thus, instead of to Jehovah, these His servants were
dedicated by the heathen to their four leading gods [Herodotus, Clio]; Bel, the Chief-god, the
Sun-god, Earth-god, and Fire-god. To the last the three youths were
consigned when refusing to worship the golden image (
8. Daniel … would not defile himself with
… king's meat—Daniel is specified as being the leader
in the "purpose" (the word implies a decided resolution) to
abstain from defilement, thus manifesting a character already formed
for prophetical functions. The other three youths, no doubt, shared in
his purpose. It was the custom to throw a small part of the viands and
wine upon the earth, as an initiatory offering to the gods, so as to
consecrate to them the whole entertainment (compare
requested—While decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition.
9. God … brought Daniel into
favour—The favor of others towards the godly is the doing of
God. So in Joseph's case (
10. worse liking—looking less healthy.
your sort—of your age, or class; literally, "circle."
endanger my head—An arbitrary Oriental despot could, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated.
11. Melzar—rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths [Gesenius]. The word is still in use in Persia.
12. pulse—The Hebrew expresses any vegetable grown from seeds, that is, vegetable food in general [Gesenius].
13-15. Illustrating
17. God gave them knowledge—(
Daniel had understanding in …
dreams—God thus made one of the despised covenant-people
eclipse the Chaldean sages in the very science on which they most
prided themselves. So Joseph in the court of Pharaoh (
18. brought them in—that is, not only
Daniel and his three friends, but other youths (
19. stood … before the king—that is, were advanced to a position of favor near the throne.
20. ten times—literally, "ten hands."
magicians—properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [Gesenius]; from a Hebrew root, "a pen." The word in our English Version, "magicians," comes from mag, that is, "a priest." The Magi formed one of the six divisions of the Medes.
astrologers—Hebrew, "enchanters," from a root, "to conceal," pactisers of the occult arts.
21. Daniel continued … unto … first
year of Cyrus—(
CHAPTER 2
1. second year of …
Nebuchadnezzar—
dreams—It is significant that not to
Daniel, but to the then world ruler, Nebuchadnezzar, the dream is
vouchsafed. It was from the first of its representatives who had
conquered the theocracy, that the world power was to learn its doom, as
about to be in its turn subdued, and for ever by the kingdom of God. As
this vision opens, so that in the seventh chapter developing the same
truth more fully, closes the first part. Nebuchadnezzar, as vicegerent
of God (
2. Chaldeans—here, a certain order of priest-magicians, who wore a peculiar dress, like that seen on the gods and deified men in the Assyrian sculptures. Probably they belonged exclusively to the Chaldeans, the original tribe of the Babylonian nation, just as the Magians were properly Medes.
3. troubled to know the dream—He awoke
in alarm, remembering that something solemn had been presented to him
in a dream, without being able to recall the form in which it had
clothed itself. His thoughts on the unprecedented greatness to which
his power had attained (
4. Here begins the Chaldee portion of Daniel, which continues to the end of the seventh chapter. In it the course, character, and crisis of the Gentile power are treated; whereas, in the other parts, which are in Hebrew, the things treated apply more particularly to the Jews and Jerusalem.
Syriac—the Aramean Chaldee, the vernacular tongue of the king and his court; the prophet, by mentioning it here, hints at the reason of his own adoption of it from this point.
live for ever—a formula in addressing
kings, like our "Long live the king!" Compare
5. The thing—that is, The dream, "is
gone from me." Gesenius translates, "The
decree is gone forth from me," irrevocable (compare
cut in pieces—(
houses … dunghill—rather, "a
morass heap." The Babylonian houses were built of sun-dried bricks;
when demolished, the rain dissolves the whole into a mass of mire, in
the wet land, near the river [Stuart].
As to the consistency of this cruel threat with Nebuchadnezzar's
character, see
6. rewards—literally, "presents poured out in lavish profusion."
8. gain … time—literally, "buy."
Compare
the thing is gone from me—(See on
9. one decree—There can be no second one
reversing the first (
corrupt—deceitful.
till the time be changed—till a new state of things arrive, either by my ceasing to trouble myself about the dream, or by a change of government (which perhaps the agitation caused by the dream made Nebuchadnezzar to forebode, and so to suspect the Chaldeans of plotting).
tell … dream, and I shall know … ye can show … interpretation—If ye cannot tell the past, a dream actually presented to me, how can ye know, and show, the future events prefigured in it?
10. There is not a man … that can
show—God makes the heathen out of their own mouth, condemn
their impotent pretensions to supernatural knowledge, in order to bring
out in brighter contrast His power to reveal secrets to His servants,
though but "men upon the earth" (compare
therefore, &c.—that is, If such things could be done by men, other absolute princes would have required them from their magicians; as they have not, it is proof such things cannot be done and cannot be reasonably asked from us.
11. gods, whose dwelling is not with
flesh—answering to "no man upon the earth"; for there
were, in their belief, "men in heaven," namely, men deified; for
example, Nimrod. The supreme gods are referred to here, who
alone, in the Chaldean view, could solve the difficulty, but who do not
communicate with men. The inferior gods, intermediate between
men and the supreme gods, are unable to solve it. Contrast with this
heathen idea of the utter severance of God from man,
12, 13. Daniel and his companions do not seem
to have been actually numbered among the Magi or Chaldeans, and so were
not summoned before the king. Providence ordered it so that all mere
human wisdom should be shown vain before His divine power, through His
servant, was put forth.
14. captain of the king's
guard—commanding the executioners (Margin; and
15. Why is the decree so hasty—Why were not all of us consulted before the decree for the execution of all was issued?
the thing—the agitation of the king as to his dream, and his abortive consultation of the Chaldeans. It is plain from this that Daniel was till now ignorant of the whole matter.
16. Daniel went in—perhaps not in
person, but by the mediation of some courtier who had access to the
king. His first direct interview seems to have been
time—The king granted "time" to
Daniel, though he would not do so to the Chaldeans because they
betrayed their lying purpose by requiring him to tell the dream, which
Daniel did not. Providence doubtless influenced his mind, already
favorable (
17. Here appears the reason why Daniel sought
"time" (
18. An illustration of the power of united
prayer (
19. revealed … in … night
vision—(
20. answered—responded to God's goodness by praises.
name of God—God in His revelation
of Himself by acts of love, "wisdom, and might" (
21. changeth … times …
seasons—"He herein gives a general preparatory intimation,
that the dream of Nebuchadnezzar is concerning the changes and
successions of kingdoms" [Jerome]. The
"times" are the phases and periods of duration of empires
(compare
removed kings—(
giveth wisdom—(
22. revealeth—(
knoweth what is in …
darkness—(
light … him—(
23. thee … thee—He ascribes all the glory to God.
God of my fathers—Thou hast shown
Thyself the same God of grace to me, a captive exile, as Thou didst to
Israel of old and this on account of the covenant made with our
"fathers" (
given me wisdom and might—Thou being
the fountain of both; referring to
me … we … us—The revelation was given to Daniel, as "me" implies; yet with just modesty he joins his friends with him; because it was to their joint prayers, and not to his individually, that he owed the revelation from God.
known … the king's matter—the
very words in which the Chaldeans had denied the possibility of any
man on earth telling the dream ("not a man upon the earth can show
the king's matter,"
24. Therefore—because of having received the divine communication.
bring me in before the king—implying
that he had not previously been in person before the king (see on
25. I have found a man—Like all
courtiers, in announcing agreeable tidings, he ascribes the merit of
the discovery to himself [Jerome]. So
far from it being a discrepancy, that he says nothing of the previous
understanding between him and Daniel, or of Daniel's application to the
king (
27. cannot—Daniel, being learned in all
the lore of the Chaldeans (
soothsayers—from a root, "to cut off"; referring to their cutting the heavens into divisions, and so guessing at men's destinies from the place of the stars at one's birth.
28. God—in contrast to "the wise men,"
&c. (
revealeth secrets—(
the latter days—literally, "in the
after days" (
visions of thy head—conceptions formed in the brain.
29. God met with a revelation Nebuchadnezzar, who had been meditating on the future destiny of his vast empire.
30. not … for any wisdom that I
have—not on account of any previous wisdom which I may
have manifested (
for their sakes that shall make known, &c.—a Chaldee idiom for, "to the intent that the interpretation may be made known to the king."
the thoughts of thy heart—thy subject
of thought before falling asleep. Or, perhaps the probation of
Nebuchadnezzar's character through this revelation may be the
meaning intended (compare
31. The world power in its totality appears as
a colossal human form: Babylon the head of gold, Medo-Persia the breast
and two arms of silver, Græco-Macedonia the belly and
two thighs of brass, and Rome, with its Germano-Slavonic
offshoots, the legs of iron and feet of iron and clay, the fourth still
existing. Those kingdoms only are mentioned which stand in some
relation to the kingdom of God; of these none is left out; the final
establishment of that kingdom is the aim of His moral government of the
world. The colossus of metal stands on weak feet, of clay. All man's
glory is as ephemeral and worthless as chaff (compare
a great image—literally, "one image that was great." Though the kingdoms were different, it was essentially one and the same world power under different phases, just as the image was one, though the parts were of different metals.
32. On ancient coins states are often
represented by human figures. The head and higher parts signify the
earlier times; the lower, the later times. The metals become
successively baser and baser, implying the growing degeneracy from
worse to worse. Hesiod, two hundred
years before Daniel, had compared the four ages to the four metals in
the same order; the idea is sanctioned here by Holy Writ. It was
perhaps one of those fragments of revelation among the heathen derived
from the tradition as to the fall of man. The metals lessen in
specific gravity, as they downwards; silver is not so heavy as
gold, brass not so heavy as silver, and iron not so heavy as brass, the
weight thus being arranged in the reverse of stability [Tregelles]. Nebuchadnezzar derived his
authority from God, not from man, nor as responsible to man. But the
Persian king was so far dependent on others that he could not deliver
Daniel from the princes (
33. As the two arms of silver denote the kings
of the Medes and Persians [Josephus];
and the two thighs of brass the Seleucidæ of Syria and Lagidæ
of Egypt, the two leading sections into which Græco-Macedonia
parted, so the two legs of iron signify the two Roman consuls [Newton]. The clay, in
34. stone—Messiah and His kingdom (
cut out—namely, from "the mountain"
(
without hands—explained in
upon his feet—the last state of the
Roman empire. Not "upon his legs." Compare "in the days of these
kings" (see on
35. broken … together—excluding a
contemporaneous existence of the kingdom of the world and the kingdom
of God (in its manifested, as distinguished from its
spiritual, phase). The latter is not gradually to wear away the
former, but to destroy it at once, and utterly (
chaff—image of the ungodly, as they
shall be dealt with in the judgment (
summer threshing-floors—Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff.
no place … found for them—(
became … mountain—cut out of the
mountain (
filled … earth—(
36. we—Daniel and his three friends.
37. Thou … art a king of kings—The
committal of power in fullest plenitude belongs to Nebuchadnezzar
personally, as having made Babylon the mighty empire it was. In
twenty-three years after him the empire was ended: with him its
greatness is identified (
38. men … beasts … fowls—the
dominion originally designed for man (
Thou art … head of gold—alluding
to the riches of Babylon, hence called "the golden city" (
39. That Medo-Persia is the second kingdom
appears from
inferior—"The kings of Persia were the worst race of men that ever governed an empire" [Prideaux]. Politically (which is the main point of view here) the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire.
brass—The Greeks (the third empire,
over all the earth—Alexander commanded that he should be called "king of all the world" [Justin, 12. sec. 16.9; Arrian, Campaigns of Alexander, 7. sec. 15]. The four successors (diadochi) who divided Alexander's dominions at his death, of whom the Seleucidæ in Syria and the Lagidæ in Egypt were chief, held the same empire.
40. iron—This vision sets forth the character of the Roman power, rather than its territorial extent [Tregelles].
breaketh in pieces—So, in righteous
retribution, itself will at last be broken in pieces (
41-43. feet … toes … part … clay
… iron—explained presently, "the kingdom shall be
partly strong, partly broken" (rather, "brittle," as earthenware); and
44. in the days of these kings—in the
days of these kingdoms, that is, of the last of the four. So
Christianity was set up when Rome had become mistress of Judea and the
world (
God of heaven … kingdom—hence
the phrase, "the kingdom of heaven" (
not … left to other people—as
the Chaldees had been forced to leave their kingdom to the
Medo-Persians, and these to the Greeks, and these to the Romans (
break … all—(
45. without hands—(See on
46. fell upon … face, and worshipped
Daniel—worshipping God in the person of Daniel. Symbolical of
the future prostration of the world power before Messiah and His
kingdom (
commanded … sweet odours—divine
honors (
47. Lord of kings—The world power shall
at last have to acknowledge this (
48. One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen; namely, that Daniel might be promoted, and the captive people of God be comforted: the independent state of the captives during the exile and the alleviation of its hardships, were much due to Daniel.
49. Daniel requested—Contrast this
honorable remembrance of his humble friends in his elevation with the
spirit of the children of the world in the chief butler's case (
in the gate—the place of holding
courts of justice and levees in the East (
CHAPTER 3
Between the vision of Nebuchadnezzar in the second
chapter and that of Daniel in the seventh, four narratives of Daniel's
and his friends' personal history are introduced. As the second and
seventh chapters go together, so the third and sixth chapters (the
deliverance from the lions' den), and the fourth and fifth chapters. Of
these last two pairs, the former shows God's nearness to save His
saints when faithful to Him, at the very time they seem to be crushed
by the world power. The second pair shows, in the case of the two kings
of the first monarchy, how God can suddenly humble the world power in
the height of its insolence. The latter advances from mere
self-glorification, in the fourth chapter, to open opposition to God in
the fifth. Nebuchadnezzar demands homage to be paid to his image (
1. image—Nebuchadnezzar's confession of
God did not prevent him being a worshipper of idols, besides. Ancient
idolaters thought that each nation had its own gods, and that, in
addition to these, foreign gods might be worshipped. The Jewish
religion was the only exclusive one that claimed all homage for
Jehovah as the only true God. Men will in times of trouble
confess God, if they are allowed to retain their favorite heart-idols.
The image was that of Bel, the Babylonian tutelary god; or rather,
Nebuchadnezzar himself, the personification and representative
of the Babylonian empire, as suggested to him by the dream (
2. princes—"satraps" of provinces [Gesenius].
captains—rulers, not exclusively military.
sheriffs—men learned in the law, like the Arab mufti [Gesenius].
3. stood before the image—in an attitude of devotion. Whatever the king approved of, they all approve of. There is no stability of principle in the ungodly.
4. The arguments of the persecutor are in brief, Turn or burn.
5. cornet—A wind instrument, like the French horn, is meant.
flute—a pipe or pipes, not blown transversely as our "flute," but by mouthpieces at the end.
sackbut—a triangular stringed instrument, having short strings, the sound being on a high sharp key.
psaltery—a kind of harp.
dulcimer—a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee sumponya, the modern Italian zampogna, Asiatic zambonja.
fall down—that the recusants might be the more readily detected.
6. No other nation but the Jews would feel
this edict oppressive; for it did not prevent them worshipping their
own gods besides. It was evidently aimed at the Jews by those
jealous of their high position in the king's court, who therefore
induced the king to pass an edict as to all recusants, representing
such refusal of homage as an act of treason to Nebuchadnezzar as civil
and religious "head" of the empire. So the edict under Darius (
furnace—a common mode of punishment in
Babylon (
7. None of the Jews seem to have been present, except the officers, summoned specially.
8. accused the Jews—literally, "ate the
rent limbs," or flesh of the Jews (compare
9. live for ever—A preface of flattery
is closely akin to the cruelty that follows. So
12. serve not thy gods—not only not the golden image, but also not any of Nebuchadnezzar's gods.
13. bring—Instead of commanding their
immediate execution, as in the case of the Magi (
14. Is it true—rather, as the
Margin [Theodotion], "Is it
purposely that?" &c. Compare the Hebrew,
15. who is that God—so Sennacherib's
taunt (
16. not careful to answer thee—rather,
"We have no need to answer thee"; thou art determined on thy
side, and our mind is made up not to worship the image: there is
therefore no use in our arguing as if we could be shaken from our
principles. Hesitation, or parleying with sin, is fatal; unhesitating
decision is the only safety, where the path of duty is clear (
17. If it be so—Vatablus translates, "Assuredly." English
Version agrees better with the original. The sense is, If it
be our lot to be cast into the furnace, our God (quoted from
18. But if not, &c.—connected with
19. visage … changed—He had shown
forbearance (
seven times more than it was wont—literally, "than it was (ever) seen to be heated." Seven is the perfect number; that is, it was made as hot as possible. Passion overdoes and defeats its own end, for the hotter the fire, the sooner were they likely to be put out of pain.
21. coats … hosen … hats—Herodotus [1.195] says that the Babylonian costume consisted of three parts: (1) wide, long pantaloons; (2) a woollen shirt; (3) an outer mantle with a girdle round it. So these are specified [Gesenius], "their pantaloons, inner tunics (hosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of fire passed on their clothes, though of delicate, inflammable material.
22. flame … slew those men—(
23. fell down—not cast down; for
those who brought the three youths to the furnace, perished by the
flames themselves, and so could not cast them in. Here follows
an addition in the Septuagint, Syrian, Arabic, and Vulgate
versions. "The Prayer of Azarias," and "The Song of the Three Holy
Children." It is not in the Chaldee. The hymn was sung
throughout the whole Church in their liturgies, from the earliest times
[Rufinus in Commentary on the
Apostles Creed, and Athanasius]. The
"astonishment" of Nebuchadnezzar in
24. True, O king—God extorted this confession from His enemies' own mouths.
25. four—whereas but three had been cast in.
loose—whereas they had been cast in
"bound." Nebuchadnezzar's question, in
walking in … midst of …
fire—image of the godly unhurt, and at large (
like the Son of God—Unconsciously,
like Saul, Caiaphas (
26. the most high God—He acknowledges
Jehovah to be supreme above other gods (not that he ceased to believe
in these); so he returns to his original confession, "your God is a God
of gods" (
27. nor … an hair—(
fire had no power—fulfilling
nor … smell of fire—compare
spiritually,
28. In giving some better traits in
Nebuchadnezzar's character, Daniel agrees with
changed the king's word—have made the
king's attempt to coerce into obedience vain. Have set aside his word
(so "alter … word,"
yielded … bodies—namely, to the fire.
not serve—by sacrificing.
nor worship—by prostration of the
body. Decision for God at last gains the respect even of the worldly
(
29. This decree promulgated throughout the
vast empire of Nebuchadnezzar must have tended much to keep the Jews
from idolatry in the captivity and thenceforth (
CHAPTER 4
Punished with insanity for his haughtiness, he sinks
to the level of the beasts (illustrating
1. Peace—the usual salutation in the East, shalom, whence "salaam." The primitive revelation of the fall, and man's alienation from God, made "peace" to be felt as the first and deepest want of man. The Orientals (as the East was the cradle of revelation) retained the word by tradition.
2. I thought it good—"It was seemly
before me" (
signs—tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue.
4. I was … at rest—my wars over, my kingdom at peace.
flourishing—"green." Image from a tree
(
6. It may seem strange that Daniel was not
first summoned. But it was ordered by God's providence that he should
be reserved to the last, in order that all mere human means should be
proved vain, before God manifested His power through His servant; thus
the haughty king was stripped of all fleshly confidences. The Chaldees
were the king's recognized interpreters of dreams; whereas Daniel's
interpretation of the one in
8. Belteshazzar—called so from the god
Bel or Belus (see on
9. spirit of the holy
gods—Nebuchadnezzar speaks as a heathen, who yet has imbibed
some notions of the true God. Hence he speaks of "gods" in the
plural but gives the epithet "holy," which applies to Jehovah
alone, the heathen gods making no pretension to purity, even in the
opinion of their votaries (
troubleth—gives thee difficulty in explaining it.
10. tree—So the Assyrian is compared to
a "cedar" (
in the midst of the earth—denoting its conspicuous position as the center whence the imperial authority radiated in all directions.
12. beasts … shadow under
it—implying that God's purpose in establishing empires in the
world is that they may be as trees affording men "fruits" for "meat,"
and a "shadow" for "rest" (compare
13. watcher and an holy one—rather,
"even an holy one." Only one angel is intended, and he not one
of the bad, but of the holy angels. Called a "watcher," because
ever on the watch to execute God's will [Jerome], (
14. Hew down—(
beasts get away from under it—It shall
no longer afford them shelter (
15. stump—The kingdom is still reserved
secure for him at last, as a tree stump secured by a hoop of brass and
iron from being split by the sun's heat, in the hope of its growing
again (
16. heart—understanding (
times—that is, "years" (
17. demand—that is, determination;
namely, as to the change to which Nebuchadnezzar is to be doomed. A
solemn council of the heavenly ones is supposed (compare
the living—not as distinguished from
the dead, but from the inhabitants of heaven, who "know" that which the
men of the world need to the taught (
basest—the lowest in condition (
19. Daniel … Belteshazzar—The use of the Hebrew as well as the Chaldee name, so far from being an objection, as some have made it, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honor the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, "God," the name by which the prophet was best known among his countrymen), as well as the Gentile name by which he was known in the Chaldean empire.
astonied—overwhelmed with awe at the terrible import of the dream.
one hour—the original means often "a
moment," or "short time," as in
let not the dream … trouble thee—Many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out.
the dream be to them that hate thee—We
are to desire the prosperity of those under whose authority God's
providence has placed us (
20. The tree is the king. The branches, the princes. The leaves, the soldiers. The fruits, the revenues. The shadow, the protection afforded to dependent states.
22. It is thou—He speaks pointedly, and
without circumlocution (
to the end of the earth—(
24. decree of the Most High—What was
termed in
25. they shall drive thee—a
Chaldee idiom for "thou shalt be driven." Hypochondriacal
madness was his malady, which "drove" him under the fancy that he was a
beast, to "dwell with the beasts";
eat grass—that is, vegetables, or
herbs in general (
they shall wet thee—that is, thou shalt be wet.
till thou know, &c.—(Ps 83:17,
18;
26. thou shalt have known, &c.—a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart.
heavens do rule—The plural is
used, as addressed to Nebuchadnezzar, the head of an organized earthly
kingdom, with various principalities under the supreme ruler. So "the
kingdom of heaven" (
27. break off—as a galling yoke (
if … lengthening of … tranquillity—if haply thy present prosperity shall be prolonged.
29. twelve months—This respite was
granted to him to leave him without excuse. So the hundred twenty years
granted before the flood (
in the palace—rather, upon the (flat)
palace roof, whence he could contemplate the splendor of Babylon. So
the heathen historian, Abydenus,
records. The palace roof was the scene of the fall of another king
(
30. Babylon, that I have built—Herodotus ascribes the building of Babylon to
Semiramis and Nitocris, his informant under the Persian dynasty
giving him the Assyrian and Persian account. Berosus and Abydenus
give the Babylonian account, namely, that Nebuchadnezzar added
much to the old city, built a splendid palace and city walls. Herodotus, the so-called "father of history,"
does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes
the beautifying of Babylon, seems to have been Nebuchadnezzar's wife).
Hence infidels have doubted the Scripture account. But the latter is
proved by thousands of bricks on the plain, the inscriptions of which
have been deciphered, each marked "Nebuchadnezzar, the son of
Nabopolassar." "Built," that is, restored and enlarged (
31. While, &c.—in the very act of
speaking, so that there could be no doubt as to the connection between
the crime and the punishment. So
O king … to thee it is spoken—Notwithstanding thy kingly power, to thee thy doom is now spoken, there is to be no further respite.
33. driven from men—as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast.
hairs … eagles' feathers—matted together, as the hair-like, thick plumage of the ossifraga eagle. The "nails," by being left uncut for years, would become like "claws."
34. lifted up mine eyes unto
heaven—whence the "voice" had issued (
praised … him—Praise is a sure
sign of a soul spiritually healed (
I … honoured him—implying that the cause of his chastisement was that he had before robbed God of His honor.
everlasting dominion—not temporary or mutable, as a human king's dominion.
35. all … as nothing—(
according to his will in …
heaven—(
army—the heavenly hosts, angels and
starry orbs (compare
none … stay his hand—literally,
"strike His hand." Image from striking the hand of another, to check
him in doing anything (
What doest thou—(
36. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity [G. V. Smith]. In the so-called standard inscription read by Sir H. Rawlinson, Nebuchadnezzar relates that during four (?) years he ceased to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction.
my counsellors … sought unto
me—desired to have me, as formerly, to be their head, wearied
with the anarchy which prevailed in my absence (compare Note,
see on
majesty was added—My authority was
greater than ever before (
37. praise … extol … honour—He heaps word on word, as if he cannot say enough in praise of God.
all whose works … truth …
judgment—that is, are true and just (
those that walk in pride … abase—exemplified in me. He condemns himself before the whole world, in order to glorify God.
CHAPTER 5
1. Belshazzar—Rawlinson, from the Assyrian inscriptions, has explained the seeming discrepancy between Daniel and the heathen historians of Babylon, Berosus and Abydenus, who say the last king (Nabonidus) surrendered in Borsippa, after Babylon was taken, and had an honorable abode in Caramania assigned to him. Belshazzar was joint king with his father (called Minus in the inscriptions), but subordinate to him; hence the Babylonian account suppresses the facts which cast discredit on Babylon, namely, that Belshazzar shut himself up in that city and fell at its capture; while it records the surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen Xenophon's description of Belshazzar accords with Daniel's; he calls him "impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because, in hunting, the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel shows none of the sympathy for him which he had for Nebuchadnezzar. Xenophon confirms Daniel as to Belshazzar's end. Winer explains the "shazzar" in the name as meaning "fire."
made … feast—heaven-sent infatuation when his city was at the time being besieged by Cyrus. The fortifications and abundant provisions in the city made the king despise the besiegers. It was a festival day among the Babylonians [Xenophon].
drank … before the thousand—The
king, on this extraordinary occasion, departed from his usual way of
feasting apart from his nobles (compare
2. whiles he tasted the wine—While under the effects of wine, men will do what they dare not do when sober.
his father Nebuchadnezzar—that is, his
forefather. So "Jesus … the son of David, the son
of Abraham" (
wives … concubines—not usually
present at feasts in the East, where women of the harem are kept in
strict seclusion. Hence Vashti's refusal to appear at Ahasuerus' feast
(
3. This act was not one of necessity, or for honor's sake, but in reckless profanity.
4. praised—sang and shouted praises to
"gods," which being of gold, "are their own witnesses" (
5. In the same hour—that the cause of God's visitation might be palpable, namely, the profanation of His vessels and His holy name.
fingers of … hand—God admonishes him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved them heightening the awful impressiveness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and his guilty fellow revellers.
against the candlestick—the candelabra; where the mystic characters would be best seen. Barnes makes it the candlestick taken from the temple of Jerusalem, the nearness of the writing to it intimating that the rebuke was directed against the sacrilege.
upon the plaster of the wall of the king's
palace—Written in cuneiform letters on slabs on the walls,
and on the very bricks, are found the perpetually recurring recital of
titles, victories, and exploits, to remind the spectator at every point
of the regal greatness. It is significant, that on the same wall on
which the king was accustomed to read the flattering legends of his own
magnificence, he beholds the mysterious inscription which foretells his
fall (compare
part of the hand—the anterior part, namely, the fingers.
6. countenance—literally, "brightness," that is, his bright look.
joints of his loins—"the vertebræ of his back" [Gesenius].
7. He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well-established. The world wishes to be deceived and shuts its eyes against the light [Calvin]. The Hebrews think the words were Chaldee, but in the old Hebrew character (like that now in the Samaritan Pentateuch).
third ruler—The first place was given to the king; the second, to the son of the king, or of the queen; the third, to the chief of the satraps.
8. The words were in such a character as to be illegible to the Chaldees, God reserving this honor to Daniel.
10. queen—the queen mother, or
grandmother, Nitocris, had not been present till now. She was
wife either of Nebuchadnezzar or of Evil merodach; hence her
acquaintance with the services of Daniel. She completed the great works
which the former had begun. Hence Herodotus attributes them to her alone. This
accounts for the deference paid to her by Belshazzar. (See on
11. spirit of the holy gods—She
remembers and repeats Nebuchadnezzar's language (
the king … thy father the king … thy father—The repetition marks with emphatic gravity both the excellencies of Daniel, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had sought counsel from him in similar circumstances.
13. the captivity of Judah—the captive Jews residing in Babylon.
17. Not inconsistent with
18. God gave—It was not his own birth or talents which gave him the vast empire, as he thought. To make him unlearn his proud thought was the object of God's visitation on him.
majesty—in the eyes of his subjects.
glory—from his victories.
honour—from the enlargement and decoration of the city.
19. A purely absolute monarchy (
21. heart was made like … beasts—literally, "he made his heart like the beasts," that is, he desired to dwell with them.
22. Thou hast erred not through ignorance, but through deliberate contempt of God, notwithstanding that thou hadst before thine eyes the striking warning given in thy grandfather's case.
23. whose are all thy ways—(
24. Then—When thou liftedst up thyself against the Lord.
the part of the hand—the fore part, the fingers.
was … sent from him—that is, from God.
25. Mene, Mene, Tekel, Upharsin—literally, "numbered, weighed, and dividers."
26. God hath fixed the number of years of thine empire, and that number is now complete.
27. weighed in the balances—The Egyptians thought that Osiris weighed the actions of the dead in a literal balance. The Babylonians may have had the same notion, which would give a peculiar appropriateness to the image here used.
found wanting—too light before God,
the weigher of actions (
28. Peres—the explanation of "dividers"
(
divided—namely, among the Medes and Persians [Maurer]; or, "severed" from thee [Grotius].
29. Belshazzar … clothed Daniel with
scarlet—To come from the presence of a prince in a dress
presented to the wearer as a distinction is still held a great honor in
the East. Daniel was thus restored to a similar rank to what he had
held under Nebuchadnezzar (
30. Herodotus
and Xenophon confirm Daniel as to the
suddenness of the event. Cyrus diverted the Euphrates into a new
channel and, guided by two deserters, marched by the dry bed into the
city, while the Babylonians were carousing at an annual feast to the
gods. See also
31. Darius the Median—that is, Cyaxares
II, the son and successor of Astyages, 569-536 B.C. Though Koresh, or Cyrus, was leader of the
assault, yet all was done in the name of Darius; therefore, he alone is
mentioned here; but
threescore and two years old—This agrees with Xenophon [Cyropædia, 8.5,19], as to Cyaxares II.
CHAPTER 6
1. Darius—Grotefend has read it in the cuneiform inscriptions
at Persepolis, as Darheush, that is, "Lord-King," a name applied
to many of the Medo-Persian kings in common. Three of that name occur:
Darius Hystaspes, 521 B.C., in whose
reign the decree was carried into effect for rebuilding the temple
(
hundred and twenty—satraps; set over the conquered provinces (including Babylon) by Cyrus [Xenophon, Cyropædia, 8.6.1]. No doubt Cyrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment to Darius.
3. Daniel was preferred—probably because
of his having so wonderfully foretold the fall of Babylon. Hence the
very expression used by the queen mother on that occasion (
king thought to set him over the whole realm—Agreeing with Darius' character, weak and averse to business, which he preferred to delegate to favorites. God overruled this to the good both of Daniel, and, through him, of His people.
4. occasion … concerning the
kingdom—pretext for accusation in his administration (
5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world.
6. assembled together—literally, "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-decree was necessary for the safety of the king.
live for ever—Arrian [Alexander, 4] records that Cyrus was
the first before whom prostration was practised. It is an undesigned
mark of genuineness that Daniel should mention no prostration before
Nebuchadnezzar or Darius (see on
7. The Persian king was regarded as
representative of the chief god, Ormuzd; the seven princes near him
represented the seven Amshaspands before the throne of Ormuzd; hence
Mordecai (
All … governors … counsellors,
&c.—Several functionaries are here specified, not mentioned
in
den of lions—an underground cave or
pit, covered with a stone. It is an undesigned proof of genuineness,
that the "fiery furnace" is not made the means of punishment here, as
in
8. decree—or, "interdict."
that it be not changed—(
Medes and Persians—The order of the
names is an undesigned mark of genuineness. Cyrus the Persian reigned
subordinate to Darius the Mede as to dignity, though exercising more
real power. After Darius' death, the order is "the Persians and Medes"
(
9. Such a despotic decree is quite explicable
by remembering that the king, as the incarnation of Ormuzd, might
demand such an act of religious obedience as a test of loyalty.
Persecuting laws are always made on false pretenses. Instead of bitter
complaints against men, Daniel prays to God. Though having vast
business as a ruler of the empire, he finds time to pray thrice a day.
Daniel's three companions (
10. when Daniel knew … writing … signed—and that, therefore, the power of advising the king against it was taken from him.
went into his house—withdrawing from the God-dishonoring court.
windows … open—not in vainglory,
but that there might be no obstruction to his view of the direction in
which Jerusalem, the earthly seat of Jehovah under the Old Testament,
lay; and that the sight of heaven might draw his mind off from earthly
thoughts. To Christ in the heavenly temple let us turn our eyes in
prayer, from this land of our captivity (
chamber—the upper room, where prayer
was generally offered by the Jews (
upon his knees—Humble attitudes in prayer become humble suppliants.
three times a day—(
as … aforetime—not from contempt of the king's command.
11. assembled—as in
12. They preface their attack by alleging the
king's edict, so as to get him again to confirm it unalterably, before
they mention Daniel's name. Not to break a wicked promise, is
not firmness, but guilty obstinacy (
13. That Daniel—contemptuously.
of … captivity of Judah—recently a captive among thy servants, the Babylonians—one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which might only remind Darius of Daniel's state services.
regardeth not thee—because he regarded
God (
14. displeased with himself—for having
suffered himself to be entrapped into such a hasty decree (
till … going down of …
sun—The king took this time to deliberate, thinking that
after sunset Daniel would be spared till morning, and that meanwhile
some way of escape would turn up. But (
16. Thy God … will deliver
thee—The heathen believed in the interposition of the gods at
times in favor of their worshippers. Darius recognized Daniel's God as
a god, but not the only true God. He had heard of the
deliverance of the three youths in
17. stone … sealed—typical of
Christ's entombment under a seal (
his own signet, and … of his lords—The concurrence of the lords was required for making laws. In this kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's seal guaranteed Daniel from being killed by them, should he escape the lions.
18. neither were instruments of music, &c.—Gesenius translates, "concubines." Daniel's mentioning to us as an extraordinary thing of Darius, that he neither approached his table nor his harem, agrees with Xenophon's picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil which he himself had caused, yet takes no steps to remedy it. There are many such halters between good and bad, who are ill at ease in their sins, yet go forward in them, and are drawn on by others.
19. His grief overcame his fear of the nobles.
20. living God—having life Himself, and able to preserve thy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth.
thou servest continually—in times of persecution, as well as in times of peace.
is thy God … able—the language of doubt, yet hope.
21. Daniel might have indulged in anger at the king, but does not; his sole thought is, God's glory has been set forth in his deliverance.
22. his angel—the instrument, not the
author, of his deliverance (
shut … lions' mouths—(
forasmuch as before him innocency—not
absolutely (in
before thee—Obedience to God is in
strictest compatibility with loyalty to the king (
23. because he believed—"Faith" is
stated in
24. (
accused—literally, "devoured the bones
and flesh." It was just that they who had torn Daniel's character, and
sought the tearing of his person, should be themselves given to be torn
in pieces (
their children—Among the Persians, all
the kindred were involved in the guilt of one culprit. The Mosaic law
expressly forbade this (
or ever—that is, "before ever." The lions' sparing Daniel could not have been because they were full, as they showed the keenness of their hunger on the accusers.
26. Stronger than the decree (
28. It was in the third year of Cyrus that
Daniel's visions (
CHAPTER 7
This chapter treats of the same subject as the second
chapter. But there the four kingdoms, and Messiah's final kingdom, were
regarded according to their external political aspect, but here
according to the mind of God concerning them, and their moral
features. The outward political history had been shown in its general
features to the world ruler, whose position fitted him for receiving
such a revelation. But God's prophet here receives disclosures as to
the characters of the powers of the world, in a religious point of
view, suited to his position and receptivity. Hence in the
second chapter the images are taken from the inanimate sphere; in the
seventh chapter they are taken from the animate. Nebuchadnezzar saw
superficially the world power as a splendid human figure, and the
kingdom of God as a mere stone at the first. Daniel sees the world
kingdoms in their inner essence as of an animal nature lower
than human, being estranged from God; and that only in the kingdom of
God ("the Son of man," the representative man) is the true
dignity of man realized. So, as contrasted with Nebuchadnezzar's
vision, the kingdom of God appears to Daniel, from the very
first, superior to the world kingdom. For though in physical
force the beasts excel man, man has essentially spiritual
powers. Nebuchadnezzar's colossal image represents mankind in its own
strength, but only the outward man. Daniel sees man spiritually
degraded to the beast level, led by blind impulses, through his
alienation from God. It is only from above that the perfect Son of man
comes, and in His kingdom man attains his true destiny. Compare
1. Belshazzar—Good Hebrew
manuscripts have "Belshazzar"; meaning "Bel is to be burnt with hostile
fire" (
visions of his head—not confused "dreams," but distinct images seen while his mind was collected.
sum—a "summary." In predictions, generally, details are not given so fully as to leave no scope for free agency, faith, and patient waiting for God manifesting His will in the event. He "wrote" it for the Church in all ages; he "told" it for the comfort of his captive fellow countrymen.
2. the four winds—answering to the "four beasts"; their several conflicts in the four quarters or directions of the world.
strove—burst forth (from the abyss) [Maurer].
sea—The world powers rise out of the
agitations of the political sea (
3. beasts—not living animals, as
the cherubic four in
4. lion—the symbol of strength and
courage; chief among the kingdoms, as the lion among the beasts.
Nebuchadnezzar is called "the lion" (
eagle's wings—denoting a widespread
and rapidly acquired (
plucked—Its ability for widespread conquests passed away under Evil-merodach, &c. [Grotius]; rather, during Nebuchadnezzar's privation of his throne, while deranged.
it was lifted up from the earth—that is, from its grovelling bestiality.
made stand … as a man—So long as
Nebuchadnezzar, in haughty pride, relied on his own strength, he
forfeited the true dignity of man, and was therefore degraded to be
with the beasts.
5. bear—symbolizing the austere life of
the Persians in their mountains, also their cruelty (
raised … itself on one side—but the Hebrew, "It raised up one dominion." The Medes, an ancient people, and the Persians, a modern tribe, formed one united sovereignty in contrast to the third and fourth kingdoms, each originally one, afterwards divided. English Version is the result of a slight change of a Hebrew letter. The idea then would be, "It lay on one of its fore feet, and stood on the other"; a figure still to be seen on one of the stones of Babylon [Munter, The Religion of Babylonia, 112]; denoting a kingdom that had been at rest, but is now rousing itself for conquest. Media is the lower side, passiveness; Persia, the upper, active element [Auberlen]. The three ribs in its mouth are Media, Lydia, and Babylon, brought under the Persian sway. Rather, Babylon, Lydia, and Egypt, not properly parts of its body, but seized by Medo-Persia [Sir Isaac Newton]. Called "ribs" because they strengthened the Medo-Persian empire. "Between its teeth," as being much grinded by it.
devour much flesh—that is, subjugate many nations.
6. leopard—smaller than the lion; swift
(
four heads—explained in
dominion … given to it—by God; not by Alexander's own might. For how unlikely it was that thirty thousand men should overthrow several hundreds of thousands! Josephus [Antiquities, 11.6] says that Alexander adored the high priest of Jerusalem, saying that he at Dium in Macedonia had seen a vision of God so habited, inviting him to go to Asia, and promising him success.
7. As Daniel lived under the kingdom of the
first beast, and therefore needed not to describe it, and as the second
and third are described fully in the second part of the book, the chief
emphasis falls on the fourth. Also prophecy most dwells on the
end, which is the consummation of the preceding series of
events. It is in the fourth that the world power manifests fully its
God-opposing nature. Whereas the three former kingdoms were designated
respectively, as a lion, bear, and leopard, no particular beast is
specified as the image of the fourth; for Rome is so terrible as to be
not describable by any one, but combines in itself all that we can
imagine inexpressibly fierce in all beasts. Hence thrice (
ten horns—It is with the
crisis, rather than the course, of the fourth kingdom
that this seventh chapter is mainly concerned. The ten kings
(
8. little horn—little at first,
but afterwards waxing greater than all others. He must be sought "among
them," namely, the ten horns. The Roman empire did not represent itself
as a continuation of Alexander's; but the Germanic empire calls itself
"the holy Roman empire." Napoleon's attempted universal monarchy was
avowedly Roman: his son was called king of Rome. The czar
(Cæsar) also professes to represent the eastern half of the
Roman empire. The Roman civilization, church, language, and law are the
chief elements in Germanic civilization. But the Romanic element seeks
universal empire, while the Germanic seeks individualization. Hence the
universal monarchies attempted by the Papacy, Charlemagne, Charles V,
and Napoleon have failed, the iron not amalgamating with the clay. In
the king symbolized by "the little horn," the God-opposing, haughty
spirit of the world, represented by the fourth monarchy, finds its
intensest development. "The man of sin," "the son of perdition" (
three of the first horns plucked
up—the exarchate of Ravenna, the kingdom of the Lombards and
the state of Rome, which constituted the Pope's dominions at the first;
obtained by Pope Zachary and Stephen II in return for acknowledging the
usurper Pepin lawful king of France [Newton]. See Tregelles' objections,
eyes of man—Eyes express intelligence
(
9. I beheld till—I continued looking till.
thrones … cast down—rather,
"thrones were placed" [Vulgate and Luther], namely, for the saints and elect angels to
whom "judgment is given" (
Ancient of days—"The everlasting
Father" (
sit—the attitude of a judge about to pass sentence.
white—The judicial purity of the
Judge, and of all things round Him, is hereby expressed (
wheels—as Oriental thrones move on
wheels. Like the rapid flame, God's judgments are most swift in falling
where He wills them (
10. thousand … ministered unto
him—so at the giving of the law (
ten … thousand before him—image from the Sanhedrim, in which the father of the consistory sat with his assessors on each side, in the form of a semicircle, and the people standing before him.
judgment was set—The judges sat (
books … opened—(
11. Here is set forth the execution on earth
of the judgment pronounced in the unseen heavenly court of judicature
(
body … given to …
flame—(
12. the rest of the beasts—that is, the three first, had passed away not by direct destroying judgments, such as consumed the little horn, as being the finally matured evil of the fourth beast. They had continued to exist but their "dominion was was taken away"; whereas the fourth beast shall cease utterly, superseded by Messiah's kingdom.
for a season … time—Not only the
triumph of the beasts over the godly, but their very existence is
limited to a definite time, and that time the exactly
suitable one (compare
13. Son of man—(See on
15. body—literally, "sheath": the body being the "sheath" of the soul.
17. kings—that is, kingdoms. Compare
18. the Most High—the emphatic title of
God in this prophecy, who delegates His power first to Israel; then to
the Gentiles (
19. Balaam, an Aramean, dwelling on the
Euphrates, at the beginning of Israel's independent history, and Daniel
at the close of it, prophetically exhibit to the hostile world powers
Israel as triumphant over them at last, though the world powers of the
East (Asshur) and the West (Chittim) carry all before them and afflict
Eber (Israel) for a time (
20. look … more stout than … fellows—namely, than that of the other horns.
21. made war with the saints—persecuted
the Church (
prevailed—but not ultimately. The
limit is marked by "until" (
22. Ancient of days came—The title
applied to the Father in
judgment was given to …
saints—Judgment includes rule; "kingdom" in the
end of this verse (
24. ten horns—answering to the ten
"toes" (
out of this kingdom—It is out
of the fourth kingdom that ten others arise, whatever exterior
territory any of them possess (
rise after them—yet contemporaneous
with them; the ten are contemporaries. Antichrist rises after their
rise, at first "little" (
25. Three attributes of Antichrist are
specified: (1) The highest worldly wisdom and civilization. (2) The
uniting of the whole civilized world under his dominion. (3) Atheism,
antitheism, and autotheism in its fullest development (
think—literally, "carry within him as it were the burden of the thought."
change times—the prerogative of God
alone (
they—the saints.
given into his hand—to be persecuted.
time … times and … dividing of
time—one year, two years, and half a year: 1260 days (
26. consume … destroy—a twofold
operation. Antichrist is to be gradually "consumed," as the
Papacy has been consuming for four hundred years past, and especially
of late years. He is also to be "destroyed" suddenly by Christ
at His coming; the fully developed man of sin (
27. greatness of the kingdom under … whole heaven—The power, which those several kingdoms had possessed, shall all be conferred on Messiah's kingdom. "Under … heaven" shows it is a kingdom on earth, not in heaven.
people of … saints of … Most
High—"the people of the saints," or "holy ones" (
everlasting kingdom—If
everlasting, how can the kingdom here refer to the millennial
one? Answer: Daniel saw the whole time of future blessedness as one
period. The clearer light of the New Testament distinguishes, in
the whole period, the millennium and the time of the new heaven and new
earth (compare
28. cogitations … troubled
me—showing that the Holy Spirit intended much more to be
understood by Daniel's words than Daniel himself understood. We are not
to limit the significance of prophecies to what the prophets themselves
understood (
CHAPTER 8
With this chapter the Hebrew part of the book begins and continues to be the language of the remainder; the visions relating wholly to the Jews and Jerusalem. The scene here narrows from world-wide prophecies to those affecting the one covenant-people in the five centuries between the exile and the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, the eighth chapter, begins, and that, the tenth through twelfth chapters, concludes, the account of the Antichrist of the third kingdom. Between the two visions the ninth chapter is inserted, as to Messiah and the covenant-people at the end of the half millennium (seventy weeks of years).
1. vision—a higher kind of revelation than a dream.
after that … at the first—that
in
2. Shushan—Susa. Though then
comparatively insignificant, it was destined to be the capital of
Persia after Cyrus' time. Therefore Daniel is transported into it, as
being the capital of the kingdom signified by the two-horned ram (
Elam—west of Persia proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision.
Ulai—called in Pliny Eulœus; by the Greeks, Choaspes. Now
Kerah, or Karasu. So in
3. two horns—The "two" ought not to be in italics, as if it were not in the original; for it is expressed by the Hebrew dual. "Horn" in the East is the symbol of power and royalty.
one … higher than … other …
the higher came up last—Persia, which was of little note till
Cyrus' time, became then ascendant over Media, the more ancient
kingdom. Darius was sixty-two years old (
4. ram pushing westward—Persia conquered westward Babylon, Mesopotamia, Syria, Asia Minor.
northward—Colchis, Armenia, Iberia, and the dwellers on the Caspian Sea.
southward—Judea, Egypt, Ethiopia,
Libya; also India, under Darius. He does not say eastward, for
the Persians themselves came from the east (
did according to his will—(
5. he-goat—Græco-Macedonia.
notable horn—Alexander. "Touched not
… ground," implies the incredible swiftness of his conquests; he
overran the world in less than twelve years. The he-goat answers to the
leopard (
6. standing before the river—Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 334 B.C.
7. moved with choler—Alexander represented the concentrated wrath of Greece against Persia for the Persian invasions of Greece; also for the Persian cruelties to Greeks, and Darius' attempts to seduce Alexander's soldiers to treachery [Newton].
stamped upon him—In 331 B.C. he defeated Darius Codomanus, and in 330 B.C. burned Persepolis and completed the conquest of Persia.
none … could deliver—Not the
immense hosts of Persia could save it from the small army of Alexander
(
8. when he was strong … great horn was broken—The empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then "broken." His natural brother, Philip Aridœus, and his two sons, Alexander Ægus and Hercules, in fifteen months were murdered.
four … toward … four winds—Seleucus, in the east, obtained Syria, Babylonia, Media, &c.; Cassander, in the west, Macedon Thessaly, Greece; Ptolemy, in the south, Egypt, Cyprus, &c.; Lysimachus, in the north, Thrace, Cappadocia, and the north parts of Asia Minor.
9. little horn—not to be confounded with
the little horn of the fourth kingdom in
waxed … great, toward …
south—(
toward the east—He fought against those who attempted a change of government in Persia.
toward the pleasant land—Judea, "the
glorious land" (
10. great, even to … host of
heaven—explained in
cast … stars to the ground—So
Babel, as type of Antichrist, is described (
11. to the prince of the host—that is,
God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars,
angels, and earthly ministers. So
daily sacrifice—offered morning and
evening (
taken away—by Antiochus (
sanctuary … cast down—Though
robbed of its treasures, it was not strictly "cast down" by Antiochus.
So that a fuller accomplishment is future. Antiochus took away the
daily sacrifice for a few years; the Romans, for many ages, and "cast
down" the temple; and Antichrist, in connection with Rome, the fourth
kingdom, shall do so again after the Jews in their own land, still
unbelieving, shall have rebuilt the temple, and restored the Mosaic
ritual: God giving them up to him "by reason of transgression" (
12. an host—rather, "the host was
given up to him," that is, the holy people were given
into his hands. So in
against … daily sacrifice—rather
(the host was given up for him to tread upon), "together with
the daily sacrifice" (compare
by reason of transgression—
the truth—the worship of the true God.
practised, and prospered—Whatever he
undertook succeeded (
13. that certain saint—Daniel did not know the names of these two holy angels, but saw only that one was speaking to the other.
How long shall be the vision concerning … daily sacrifice—How long shall the daily sacrifice be suspended?
transgression of desolation—literally,
"making desolate," that is, Antiochus desolating profanation of
the temple (
14. unto me—The answer is to
Daniel, not to the inquirer, for the latter had asked in
Daniel's name; as vice versa the saint or angel (
two thousand … three hundred
days—literally, "mornings and evenings," specified in
connection with the morning and evening sacrifice. Compare
cleansed—literally, "justified,"
vindicated from profanation. Judas Maccabeus celebrated the feast of
dedication after the cleansing, on the twenty-fifth of the ninth month,
Kisleu (
16. Gabriel—meaning, "the strength of God."
17. the time of the end—so
19. the last end of the
indignation—God's displeasure against the Jews for their
sins. For their comfort they are told, the calamities about to come are
not to be for ever. The "time" is limited (
21. the first king—Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire.
22. not in his power—not with the power which Alexander possessed [Maurer]. An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi.
23. transgressors are come to the
full—This does not hold good of the times of Antiochus, but
of the closing times of the Christian era. Compare
of fierce countenance—(
understanding dark sentences—rather,
"artifices" [Gesenius]. Antiochus made
himself master of Egypt and Jerusalem successively by craft
(
24. not by his own power—which in the
beginning was "little" (
prosper and practise—prosper in all
that he attempts (
holy people—His persecutions are especially directed against the Jews.
25. by peace—by pretending "peace" and
friendship; in the midst of security [Gesenius], suddenly striking his blow (compare
Note, see on
also … against the Prince of
princes—not merely against the Jews (
broken without hand—by God's special
visitation. The stone "cut out of the mountain without hands," that is,
Christ is to smite the world power image on his feet (
26. shut … up …
vision—implying the vision was not to be understood
for the present. In
it shall be for many days—It refers to
remote times (
27. I … was sick—through grief at
the calamities coming on my people and the Church of God (compare
afterward I … did the king's business—He who holds nearest communion with heaven can best discharge the duties of common life.
none understood it—He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [Jerome].
CHAPTER 9
The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.
1. first year of Darius—Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.
son of Ahasuerus—called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia.
made king—The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.
2. understood by books—rather,
"letters," that is, Jeremiah's letter (
3. prayer … supplications—literally, "intercessions … entreaties for mercy." Praying for blessings, and deprecating evils.
4. my confession—according to God's
promises in
great and dreadful God—as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.
keeping … covenant and
mercy—that is, the covenant of Thy mercy, whereby Thou hast
promised to deliver us, not for our merits, but of Thy mercy (
love … keep his
commandments—Keeping His commandments is the only sure test
of love to God (
5. Compare Nehemiah's confession (
sinned … committed iniquity … done wickedly … rebelled—a climax. Erred in ignorance … sinned by infirmity … habitually and wilfully done wickedness … as open and obstinate rebels set ourselves against God.
6. prophets … spake … to our kings … to all the people—They fearlessly warned all without respect of persons.
7. confusion of faces, as at this day—Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.
near, and … far off—the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.
9. mercies—The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."
though we have rebelled—rather,
"since," &c. [Vulgate], (
10. set before us—not ambiguously, but plainly, so that we were without excuse.
11. all—(
the curse … and … oath … in
… law—the curse against Israel, if disobedient,
which God ratified by oath (
12. confirmed his words—showed by the punishments we suffer, that His words were no idle threats.
under … heaven hath not been done as
… upon Jerusalem—(
13. yet made we not our prayer
before—literally, "soothed not the face of." Not even our
chastisement has taught us penitence (
that we might turn, &c.—Prayer can
only be accepted when joined with the desire to turn from sin to
God (
understand thy truth—"attentively
regard Thy faithfulness" in fulfilling Thy promises, and also Thy
threats [Calvin]. Thy law (
14. watched upon the evil—expressing
ceaseless vigilance that His people's sins might not escape His
judgment, as a watchman on guard night and day (
God is righteous—True penitents
"justify" God, "ascribing righteousness to Him," instead of complaining
of their punishment as too severe (
15. brought thy people … out of …
Egypt—a proof to all ages that the seed of Abraham is Thy
covenant-people. That ancient benefit gives us hope that Thou wilt
confer a like one on us now under similar circumstances (
as at this day—is known.
16. thy righteousness—not stern
justice in punishing, but Thy faithfulness to Thy
promises of mercy to them who trust in Thee (
thy city—chosen as Thine in the election of grace, which changes not.
for … iniquities of …
fathers—(
thy people … a reproach—which
brings reproach on Thy name. "All the nations that are about us" will
say that Thou, Jehovah, wast not able to save Thy peculiar people. So
17. cause thy face to shine—metaphor
from the sun, which gladdens all that it beams upon (
18. present …
supplications—literally, "cause to fall," &c. (compare
Note, see on
19. The short broken ejaculations and repetitions show the intense fervor of his supplications.
defer not—He implies that the seventy years are now all but complete.
thine own sake—often repeated, as
being the strongest plea (
20. whiles I was speaking—repeated in
21. I had seen in the vision at the
beginning—namely, in the former vision by the river Ulai
(
fly swiftly—literally, "with
weariness," that is, move swiftly as one breathless and wearied out
with quick running [Gesenius].
English Version is better (
time of … evening oblation—the
ninth hour, three o'clock (compare
22. to give thee …
understanding—
23. At the beginning of thy supplications, &c.—The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.
came forth—from the divine throne; so
thou art greatly beloved—literally, "a
man of desires" (compare
the vision—the further revelation as
to Messiah in connection with Jeremiah's prophecy of seventy years of
the captivity. The charge to "understand" is the same as in
24. Seventy weeks—namely, of years;
literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred
ninety years; expressed in a form of "concealed definiteness"
[Hengstenberg], a usual way with the
prophets. The Babylonian captivity is a turning point in the history of
the kingdom of God. It terminated the free Old Testament theocracy. Up
to that time Israel, though oppressed at times, was; as a rule, free.
From the Babylonian captivity the theocracy never recovered its full
freedom down to its entire suspension by Rome; and this period of
Israel's subjection to the Gentiles is to continue till the millennium
(
determined—literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy … thy—Daniel had in his
prayer often spoken of Israel as "Thy people, Thy holy
city"; but Gabriel, in reply, speaks of them as Daniel's ("thy
… thy") people and city, God thus intimating that until the
"everlasting righteousness" should be brought in by Messiah, He could
not fully own them as His [Tregelles] (compare
finish—literally, "shut up"; remove
from God's sight, that is, abolish (
make an end of—The Hebrew
reading, "to steal," that is, to hide out of sight (from the custom of
sealing up things to be concealed, compare
make reconciliation for—literally, "to
cover," to overlay (as with pitch,
bring in everlasting
righteousness—namely, the restoration of the normal state
between God and man (
seal up … vision … prophecy—literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy—primarily, to
"anoint," or to consecrate after its pollution "the Most Holy"
place but mainly Messiah, the antitype to the Most Holy
place (
25. from the going forth of the
commandment—namely the command from God, whence originated
the command of the Persian king (
Messiah the Prince—Hebrew, Nagid.
Messiah is Jesus' title in respect to Israel (
wall—the "trench" or "scarped rampart" [Tregelles]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.
26. after threescore and two
weeks—rather, the threescore and two weeks. In this
verse, and in
not for himself—rather, "there shall
be nothing to Him" [Hengstenberg]; not
that the real object of His first coming (His spiritual kingdom)
should be frustrated; but the earthly kingdom anticipated by the
Jews should, for the present, come to naught, and not
then be realized. Tregelles
refers the title, "the Prince" (
the people of the prince—the Romans,
led by Titus, the representative of the world power, ultimately to be
transferred to Messiah, and so called by Messiah's title, "the Prince";
as also because sent by Him, as His instrument of judgment (
end thereof—of the sanctuary. Tregelles takes it, "the end of the Prince," the last head of the Roman power, Antichrist.
with a flood—namely, of war (
unto the end of the war—rather, "unto the end there is war."
determined—by God's decree (
27. he shall confirm the
covenant—Christ. The confirmation of the covenant is assigned
to Him also elsewhere.
with many—(
in … midst of … week—The
seventy weeks extend to A.D. 33. Israel
was not actually destroyed till A.D. 79,
but it was so virtually, A.D. 33, about
three or four years after Christ's death, during which the Gospel was
preached exclusively to the Jews. When the Jews persecuted the Church
and stoned Stephen (
he shall cause the sacrifice … oblation to
cease—distinct from the temporary "taking away" of
"the daily" (sacrifice) by Antiochus (
for the overspreading of
abominations—On account of the abominations committed
by the unholy people against the Holy One, He shall not only destroy
the city and sanctuary (
poured upon the desolate—Tregelles translates, "the causer of
desolation," namely, Antichrist. Compare "abomination that
maketh desolate" (
CHAPTER 10
The tenth through twelfth chapters more fully
describe the vision in the eighth chapter by a second vision on the
same subject, just as the vision in the seventh chapter explains more
fully that in the second. The tenth chapter is the prologue; the
eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth
chapter unfolds the spiritual worlds as the background of the
historical world (
1. third year of Cyrus—two years after
Cyrus' decree for the restoration of the Jews had gone forth, in
accordance with Daniel's prayer in
but the time appointed was long—rather, "it (that is, the prophecy) referred to great calamity" [Maurer]; or, "long and calamitous warfare" [Gesenius]. Literally, "host going to war"; hence, warfare, calamity.
2. mourning—that is, afflicting myself
by fasting from "pleasant bread, flesh and wine" (
3. no pleasant bread—"unleavened bread,
even the bread of affliction" (
anoint—The Persians largely used unguents.
4. first month—Nisan, the month most
suited for considering Israel's calamity, being that in which the feast
of unleavened bread reminded them of their Egyptian bondage. Daniel
mourned not merely for the seven days appointed (
I was by … the … river—in
waking reality, not a trance (
Hiddekel—the Tigris.
5. lifted up mine eyes—from the ground on which they had been fixed in his mourning.
certain man—literally, "one man." An
angel of the highest order; for in
linen—the raiment of priests, being
the symbol of sanctity, as more pure than wool (
girded with … gold—that is, with
a girdle interwoven with gold (
6. beryl—literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."
7. they fled—terrified by the presence of the presence of the angel.
8. comeliness—literally, "vigor," that is, lively expression and color.
into corruption—"deadliness," that is,
death-like paleness (
9. voice of his words—the sound of his words.
was I in a deep sleep—"I sank into a deep sleep" [Lengkerke].
10. an hand—namely, of Gabriel, who
interpreted other revelations to Daniel (
set me upon my knees—Gesenius translates, "cause me to reel on my knees," &c.
11. man … beloved—(See on
understand—"attend to." See
12. Fear not—Be not affrighted at my presence.
didst set thine heart to
understand—what shall come to pass to thy people at the last
times (compare
chasten thyself—(
thy words were heard—(
for thy words—because of thy prayers.
13. prince of … Persia—the angel
of darkness that represented the Persian world power, to which Israel
was then subject. This verse gives the reason why, though Daniel's
"words were heard from the first day" (
one and twenty days—answering to the
three weeks of Daniel's mourning (
Michael—that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.
help me—Michael, as patron of Israel
before God (
I remained—I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. Gesenius translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.
14. what shall befall thy people in the latter days—an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming—calamities of which Antiochus' persecutions were the type.
vision is for many days—that is, extends far into the future.
15. face toward the ground—in humble
reverence (
dumb—with overwhelming awe.
16. touched my lips—the same significant
action wherewith the Son of man accompanied His healing of the dumb
(
sorrows—literally, "writhings" as of a woman in travail.
17. this … this my lord—to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [Maurer].
18. again … touched me—It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.
19. peace be unto thee—God is favorable
to thee and to thy people Israel. See
20. Knowest thou wherefore—The angel
asks, after Daniel had recovered from his fright, whether he has
understood what was revealed (
prince of Grecia shall come—Alexander the Great, who conquered Persia, and favored the Jews [Calvin]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [Gejer].
21. noted in the scripture of truth—in
the secret book of God's decrees (
none … but Michael—To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.
CHAPTER 11
1. I—the angel (
first year of Darius—Cyaxares II; the
year of the conquest of Babylon (
stood—implying promptness in helping
(
strengthen him—namely, Michael; even
as Michael (
2. three kings in Persia—Cambyses,
Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and
Darius, in
fourth … riches … against …
Grecia—Xerxes, whose riches were proverbial. Persia reached
its climax and showed its greatest power in his invasion of Greece, 480
B.C. After his overthrow at Salamis,
Persia is viewed as politically dead, though it had an
existence. Therefore,
stir up all—Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [Prideaux, Connexion, 1.4. l. 410].
3. mighty king … do according to his
will—answering to the he-goat's "notable horn" (
4. kingdom … divided toward … four
winds—the fourfold division of Alexander's kingdom at his
death (
not to his posterity—(See on
nor according to his dominion—None of his successors had so wide a dominion as Alexander himself.
others besides those—besides Alexander's sons, Hercules by Barsine, Darius' daughter, and Alexander by Roxana, who were both slain [Maurer]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [Jerome].
5. Here the prophet leaves Asia and Greece and
takes up Egypt and Syria, these being in continual conflict under
Alexander's successors, entailing misery on Judea, which lay between
the two. Holy Scripture handles external history only so far as it is
connected with God's people, Israel [Jerome]. Tregelles
puts a chasm between the fourth and fifth verses, making the transition
to the final Antichrist here, answering to the chasm (in his view) at
king of … south—literally, "of
midday": Egypt (
one of his princes—Seleucus, at first a satrap of Ptolemy Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master).
6. in … end of years—when the
predicted time shall be consummated (
king's daughter of the south—Berenice,
daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end
his war with Antiochus Theus, "king of the north" (literally,
"midnight": the prophetical phrase for the region whence came
affliction to Israel,
agreement—literally, "rights," that is, to put things to rights between the belligerents.
she shall not retain the power of the arm—She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.
neither shall he stand—The king of Egypt shall not gain his point of setting his line on the throne of Syria.
his arm—that on which he relied. Berenice and her offspring.
they that brought her—her attendants from Egypt.
he that begat her—rather as Margin, "the child whom she brought forth" [Ewald]. If English Version (which Maurer approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.
he that strengthened her in these times—Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [Gejer].
7. a branch of her roots … in his estate—Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.
deal against them—He shall deal with the Syrians at his own pleasure. He slew Laodice.
8. carry … into Egypt their gods, &c.—Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."
continue more years—Ptolemy survived
Seleucus four years, reigning in all forty-six years. Maurer translates, "Then he for several years shall
desist from (contending with) the king of the north" (compare
9. come into his kingdom—Egypt: not only with impunity, but with great spoil.
10. his sons—the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.
one shall … come—Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.
pass through—like an "overflowing"
torrent (
return—renew the war at the expiration
of the truce (so
even to his fortress—Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.
11. the king of the south … moved with choler—at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."
he shall set forth a great multitude—Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.
but … multitude … given into his hand—into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.
12. when he hath taken away—that is, subdued "the multitude" of Antiochus.
heart … lifted up—instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [Polybius, 87; Justin, 30.4], and profaned the temple of God by entering the holy place [Grotius].
not be strengthened by it—He shall lose the power gained by his victory through his luxurious indolence.
13. return—renew the war.
after certain years—fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.
14. many stand up against the king of the south—Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.
robbers of thy people—that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus' army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [Josephus, Antiquities, 12:3.3].
to establish the vision—Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.
but they shall fall—Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.
15. king of … north—Antiochus the Great.
take … fenced cities—Scopas, the Egyptian general, met Antiochus at Paneas, near the sources of the Jordan, and was defeated, and fled to Sidon, a strongly "fenced city," where he was forced to surrender.
chosen people—Egypt's choicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain [Jerome].
16. he that cometh against him—Antiochus coming against Ptolemy Epiphanes.
glorious land—Judea (
by his hand shall be
consumed—literally, "perfected," that is, completely brought
under his sway. Josephus
[Antiquities, 12:3.3] shows that the meaning is not, that the
Jews should be utterly consumed: for Antiochus favored them for taking
his part against Ptolemy, but that their land should be
subjected to him [Lengkerke].
Grotius translates, "shall be perfected
by him," that is, shall flourish under him. English Version
gives a good sense; namely, that Judea was much "consumed" or
"desolated" by being the arena of conflict between the
combatants, Syria and Egypt. Tregelles
refers (
17. set his face—purpose steadfastly. Antiochus purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavor to extend his kingdom to the limits it had under Seleucus Nicator.
upright one—Jasher, or
Jeshurun (
thus shall he do—Instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by the following plan: he gives to Ptolemy Epiphanes his daughter Cleopatra in marriage, promising Cœlo-Syria and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favored her husband rather than her father, and so defeated his scheme [Jerome]. "She shall not stand on his side."
18. isles—He "took many" of the isles in the Ægean in his war with the Romans, and crossed the Hellespont.
prince for his own behalf shall cause the reproach … to cease—Lucius Scipio Asiaticus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offered Rome by inflicting injuries on Rome's allies, to cease. He did it for his own glory.
without his own reproach—with untarnished reputation.
19. Then he shall turn … toward … his own land—Compelled by Rome to relinquish all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him.
stumble … not be found—Attempting to plunder the temple of Jupiter at Elymais by night, whether through avarice, or the want of money to pay the tribute imposed by Rome (a thousand talents), he was slain with his soldiers in an insurrection of the inhabitants [Justin, 32.2].
20. in his estate—in Antiochus' stead: his successor, Seleucus Philopater, his son.
in the glory of the kingdom—that is,
inheriting it by hereditary right. Maurer translates, "one who shall cause the tax
gatherer (Heliodorus) to pass through the glory of the kingdom," that
is, Judea, "the glorious land" (
within few days … destroyed—after a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking the crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 B.C.
neither in anger, nor in battle—not in a popular outbreak, nor in open battle.
21. vile—Antiochus called Epiphanes, that is, "the illustrious," for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epimanes, that is, "the madman," for his mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [Polybius, 26.10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the throne, he is termed "vile."
they shall not give … kingdom: but … by flatteries—The nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attalus of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [Livy, 41.20].
22. shall they be overflown … before him—Antiochus Epiphanes shall invade Egypt with overwhelming forces.
prince of the covenant—Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, while he was a boy, sought to recover from Epiphanes Cœlo-Syria and Palestine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B.C.
23. Tregelles
notes three divisions in the history of the "vile person," which is
continued to the end of the chapter: (1) His rise (
work deceitfully—Feigning friendship
to young Ptolemy, as if he wished to order his kingdom for him, he took
possession of Memphis and all Egypt ("the fattest places,"
with a small people—At first, to throw off suspicion, his forces were small.
24. peaceably—literally, "unexpectedly"; under the guise of friendship he seized Ptolemy Philometer.
he shall do that which his fathers have not done—His predecessors, kings of Syria, had always coveted Egypt, but in vain: he alone made himself master of it.
scatter among them … prey—among
his followers (
forecast his devices against … strongholds—He shall form a studied scheme for making himself master of the Egyptian fortresses. He gained them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem.
for a time—His rage shall not be for ever; it is but for a time limited by God. Calvin makes "for a time" in antithesis to "unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses.
25. A fuller detail of what was summarily
stated (
against the king of the south—against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II, was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands.
great army—as distinguished from the
"small people" (
stirred up—by the necessity, though naturally indolent.
not stand—Philometer was defeated.
they shall forecast, &c.—His
own nobles shall frame treacherous "devices" against him (see
26. they that feed of … his
meat—those from whom he might naturally have looked for help,
his intimates and dependents (
his army shall overflow—Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually in a victorious sense, but here in the sense of defeat, the very numbers which ordinarily ensure victory, hastening the defeat through mismanagement.
many shall fall down slain—(
27. both … to do mischief—each to the other.
speak lies at one table—They shall,
under the semblance of intimacy, at Memphis try to deceive one another
(see on
it shall not prosper—Neither of them shall carry his point at this time.
yet the end shall be—"the end" of the
contest between them is reserved for "the time appointed" (
28. (
against the holy covenant—On his way
back to Syria, he attacked Jerusalem, the metropolis of Jehovah's
covenant-people, slew eighty thousand, took forty thousand prisoners,
and sold forty thousand as slaves (
he shall do exploits—He shall effect
his purpose. Guided by Menelaus, the high priest, he entered the
sanctuary with blasphemies, took away the gold and silver vessels,
sacrificed swine on the altar, and sprinkled broth of the flesh through
the temple (
29. At the time appointed—"the time"
spoken of in
return—his second open invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile.
it shall not be as the former—not successful as the former expedition. Popilius Lœnas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the decree of the senate; on Antiochus replying that he would consider what he was to do, Popilius drew a line round him with a rod and said, "I must have a reply to give to the senate before you leave this circle." Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus.
or as the latter—that mentioned in
30. ships of Chittim—the Roman
ambassadors arriving in Macedonian Grecian vessels (see on
grieved—humbled and dispirited through fear of Rome.
indignation against the holy covenant—Indignant that meantime God's worship had been restored at Jerusalem, he gives vent to his wrath at the check given him by Rome, on the Jews.
intelligence with them that forsake the …
covenant—namely, with the apostates in the nation (
31. arms—namely, of the human body; not weapons; human forces.
they—Antiochus' hosts confederate with
the apostate Israelites; these latter attain the climax of guilt, when
they not only, as before, "forsake the covenant" (
sanctuary of strength—not only
naturally a place of strength, whence it held out to the last against
the besiegers, but chiefly the spiritual stronghold of the
covenant-people (
place … abomination that maketh
desolate—that is, that pollutes the temple (
32. (
corrupt—seduce to apostasy.
by flatteries—promises of favor.
people that … know their God—the
Maccabees and their followers (
33. they that understand—who know and
keep the truth of God (
instruct many—in their duty to God and the law, not to apostatize.
yet they shall fall—as Eleazar (
flame—in caves, whither they had
retired to keep the Sabbath. Antiochus caused some to be roasted alive
(
many days—rather,
"certain days," as in
34. a little help—The liberty obtained
by the Maccabean heroes for the Jews was of but short duration. They
soon fell under the Romans and Herodians, and ever since every attempt
to free them from Gentile rule has only aggravated their sad lot. The
period of the world times (Gentile rule) is the period of depression of
the theocracy, extending from the exile to the millennium [Roos]. The more immediate reference seems to be, the
forces of Mattathias and his five sons were originally few (
many shall cleave to them—as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus.
with flatteries—Those who had deserted
the Jewish cause in persecution, now, when success attended the Jewish
arms, joined the Maccabean standard, for example, Joseph, the son of
Zecharias, Azarias, &c. (
35. to try them—the design of affliction. Image from metals tried with fire.
to purge—Even in the elect there are
dregs which need to be purged out (
make … white—image from cloth
(
to … time of … end—God
will not suffer His people to be persecuted without limitation (
36. The wilful king here, though primarily
Antiochus, is antitypically and mainly Antichrist, the seventh head of
the seven-headed and ten-horned beast of
speak marvellous things against … God of
gods—so
indignation … accomplished—God's
visitation of wrath on the Jews for their sins (
that … determined—(
37. Neither … regard … the desire of
women—(Compare
nor regard any god—(
38. God of forces—probably Jupiter Capitolinus, to whom Antiochus began to erect a temple at Antioch [Livy, 41.20]. Translate, "He shall honor the god of fortresses on his basis," that is, the base of the statue. Newton translates, "And the god 'Mahuzzim' (guardians, that is, saints adored as 'protectors' in the Greek and Roman churches) shall he honor."
honour with gold, &c.—Compare
39. Newton translates, "to be defenders of Mahuzzim (the monks and priests who uphold saint worship), together with the strange god whom he shall acknowledge, he shall multiply honor." English Version is better: He shall do (exploits) in the most strongholds (that is, shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, namely, Jupiter Capitolinus, whose worship he imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusium, Memphis.
cause them—Antiochus "caused" his followers and the apostates "to rule over many" Jews, having "divided their land" (Judea), "for gain" (that is, as a reward for their compliance).
40. The difficulty of reconciling this with
Antiochus' history is that no historian but Porphyry mentions an expedition of his into
Egypt towards the close of his reign. This
41. Antiochus, according to Porphyry, marching against Ptolemy, though he turned
from his course to wreak his wrath on the Jews, did not meddle with
Edom, Moab, and Ammon on the side of Judea. In
42, 43. Egypt … Libyans … Ethiopians—The latter two, being the allies of the first, served under Antiochus when he conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in A.D. 1517 fell under the Turks. Algiers, Tunis, and other parts of Africa, are still under them.
at his steps—following him (
44. tidings out of the east and out of the
north—Artaxias, king of Armenia, his vassal, had revolted in
the north, and Arsaces, leader of the Parthians, in the east (
great fury—at the Jews, on account of their successes under Judas Maccabeus, whence he desired to replenish his treasury with means to prosecute the war with them; also at Artaxias and Arsaces, and their respective followers. De Burgh makes the "tidings" which rouse his fury, to be concerning the Jews' restoration; such may be the antitypical reference.
45. plant … between the seas—the Dead Sea and the Mediterranean.
tabernacles of … palace—his
palace-like military tents, such as Oriental princes travel with. See
on
holy mountain—Jerusalem and Mount
Zion. The desolation of the sanctuary by Antiochus, and also the
desecration of the consecrated ground round Jerusalem by the idolatrous
Roman ensigns, as also by the Mohammedan mosque, and, finally, by the
last Antichrist, are referred to. So the last Antichrist is to sit upon
"the mount of the congregation" (
CHAPTER 12
Compare
1. at that time—typically, towards the close of Antiochus' reign; antitypically, the time when Antichrist is to be destroyed at Christ's coming.
Michael—the guardian angel of Israel
("thy people"), (
there shall be—rather, "it shall be."
time of trouble, such as never
was—partially applicable to the time of Antiochus, who was
the first subverter of the Jews' religion, and persecutor of its
professors, which no other world power had done. Fully applicable to
the last times of Antichrist, and his persecutions of Israel restored
to Palestine. Satan will be allowed to exercise an unhindered,
unparalleled energy (
thy people shall be delivered—(
written in the book—namely, of God's
secret purpose, as destined for deliverance (
2. many … that sleep—"many from
among the sleepers … these shall be unto everlasting
life; but those (the rest of the sleepers who do not awake at
this time) shall be unto shame" [Tregelles]. Not the general resurrection, but
that of those who share in the first resurrection; the rest of the dead
being not to rise till the end of the thousand years (
3. wise—(
turn … to
righteousness—literally, "justify," that is, convert many to
justification through Christ (
stars—(
4. shut up … seal the book—John,
on the contrary, is told (
run to and fro—not referring to the
modern rapidity of locomotion, as some think, nor to Christian
missionaries going about to preach the Gospel to the world at large
[Barnes], which the context scarcely
admits; but, whereas now but few care for this prophecy of God, "at the
time of the end," that is, near its fulfilment, "many shall run to and
fro," that is, scrutinize it, running through every page. Compare
5. A vision of two other angels, one on one
side of the Hiddekel or Tigris, the other on the other side, implying
that on all sides angels attend to execute God's commands. The angel
addressing Daniel had been over the river "from above" (
6. one—namely, of the two (
man … in linen—who had spoken up
to this point. God impelled the angel to ask in order to waken us out
of our torpor, seeing that the very "angels desire to look into" the
things affecting man's redemption (
How long … to the end of these
wonders—This question of the angel refers to the final
dealings of God in general, Antichrist's overthrow, and the
resurrection. Daniel's question (
7. held up … right … and … left
hand—Usually the right hand was held up in affirmation as an
appeal to heaven to attest the truth (
time, times, and a half—(See on
scatter … holy
people—"accomplished" here answers to "the consummation"
(
8. understood not—Daniel "understood"
the main features of the vision as to Antiochus (
9. Daniel's desire of knowing more is thus
deferred "till the time of the end." John's Revelation in part reveals
what here is veiled (see on
10. There is no need of a fuller explanation
as to the time; for when the predictions so far given shall have
come to pass, the godly shall be "purified" by the foretold trials and
shall understand that the end is at hand; but the wicked shall not
understand, and so shall rush on to their own ruin (
11. from … sacrifice … taken way
… abomination—(
thousand two hundred and ninety days—a
month beyond the "time, times, and a half" (
13. rest—in the grave (
stand—implying justification
unto life, as opposed to condemnation (
thy lot—image from the allotment of the earthly Canaan.
THE BOOK OF
HOSEA
Commentary by A. R. Faussett
INTRODUCTION
The first of the
twelve minor prophets in the order of the canon (called "minor," not as
less in point of inspired authority, but simply in point of size). The
twelve are first mentioned by Jesus, the son of Sirach
(
Hosea (
The first and third chapters are in prose, the rest of the book is rhythmical.
CHAPTER 1
Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.
1. The word of the Lord that came unto Hosea—See Introduction.
Jeroboam—the second; who died in the
fifteenth year of Uzziah's forty-one years' reign. From his time forth
all Israel's kings worshipped false gods: Zachariah (
2. beginning—not of the prophet's predictions generally, but of those spoken by Hosea.
take … wife of whoredoms—not
externally acted, but internally and in vision, as a pictorial
illustration of Israel's unfaithfulness [Hengstenberg]. Compare
children of whoredoms—The kingdom
collectively is viewed as a mother; the individual subjects of
it are spoken of as her children. "Take" being applied to both
implies that they refer to the same thing viewed under different
aspects. The "children" were not the prophet's own, but born of
adultery, and presented to him as his [Kitto, Biblical Cyclopædia]. Rather,
"children of whoredoms" means that the children, like their mother,
fell into spiritual fornication. Compare "bare him a son" (see
3. Gomer … daughter of
Diblaim—symbolical names; literally, "completion, daughter of
grape cakes"; the dual expressing the double layers in which these
dainties were baked. So, one completely given up to sensuality.
Maurer explains "Gomer" as literally, "a
burning coal." Compare
4. Jezreel—that is, "God will scatter"
(compare
5. bow—the prowess (
valley of Jezreel—afterwards called
Esdraelon, extending ten miles in breadth, and in length from Jordan to
the Mediterranean near Mount Carmel, the great battlefield of Palestine
(
6. Lo-ruhamah—that is, "not an object of mercy or gracious favor."
take … away—Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. Maurer translates according to the primary meaning, "No more will I have mercy on the house of Israel, so as to pardon them."
7. Judah is only incidentally mentioned to form a contrast to Israel.
by the Lord their God—more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him.
not … by bow—on which ye
Israelites rely (
8. weaned—said to complete the
symbolical picture, not having any special signification as to Israel
[Henderson]. Israel was bereft of all
the privileges which were as needful to them as milk is to infants
(compare
9. Lo-Ammi—once "My people," but
henceforth not so (
10. Literally fulfilled in part at the
return from Babylon, in which many Israelites joined with Judah.
Spiritually, the believing seed of Jacob or Israel, Gentiles as well as
Jews, numerous "as the sand" (
the living God—opposed to their dead idols.
11. Judah … Israel …
together—(
one head—Zerubbabel typically; Christ
antitypically, under whom alone Israel and Judah are joined, the "Head"
of the Church (
out of the land—of the Gentiles among whom they sojourn.
the day of Jezreel—"The day of one" is
the time of God's special visitation of him, either in wrath or in
mercy. Here "Jezreel" is in a different sense from that in
CHAPTER 2
Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
1. Say … unto … brethren, Ammi,
&c.—that is, When the prediction (
2. Plead—expostulate.
mother—that is, the nation
collectively. The address is to "her children," that is, to the
individual citizens of the state (compare
for she is not my wife—She has deprived herself of her high privilege by spiritual adultery.
out of her sight—rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."
3. set her as in the day …
born—(
make her as a wilderness—(
4. her children—Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.
5. I will go after—The Hebrew expresses a settled determination.
lovers—the idols which Israel fancied
to be the givers of all their goods, whereas God gave all these goods
(
bread and … water—the necessaries of life in food.
wool … flax—clothing.
oil … drink—perfumed unguents and palatable drinks: the luxuries of Hebrew life.
6, 7. thorns … wall—(
then—before Israel's apostasy, under
Jeroboam. The way of duty is hedged about with thorns; it is the
way of sin that is hedged up with thorns. Crosses in an evil
course are God's hedges to turn us from it. Restraining grace and
restraining providences (even sicknesses and trials) are great
blessings when they stop us in a course of sin. Compare
8. she did not know that I—not the
idols, as she thought: the "lovers" alluded to in
which they prepared for Baal—that is,
of which they made images of Baal, or at least the plate covering of
them (
9. my corn … my wool … my
flax—in contrast to "my bread … my wool
… my flax," (
in the time thereof—in the harvest-time.
10. lewdness—rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
11. her feast days—of Jeroboam's
appointment, distinct from the Mosaic (
12. my rewards—my hire as a harlot
(
lovers—idols.
destroy … vines … make …
forest—(
13. days of Baalim—the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.
decked herself with …
earrings—rather, "nose-rings" (
forgat me—worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.
14. Therefore—rather, "Nevertheless"
[Henderson]. English Version
gives a more lovely idea of God. That which would provoke all others to
unappeasable wrath, Israel's perversity and consequent punishment, is
made a reason why God should at last have mercy on her. As the
"therefore" (
15. from thence—returning from the
wilderness. God gives Israel a fresh grant of Canaan, which she had
forfeited; so of her vineyards, &c. (
Achor—that is, "trouble." As formerly
Israel, after their tedious journey through the wilderness, met with
the trouble resulting from Achan's crime in this valley, on the
very threshold of Canaan, and yet that trouble was presently
turned into joy at the great victory at Ai, which threw all
Canaan into their hands (
sing … as … when she came …
out of … Egypt—It shall be a second exodus song, such
as Israel sang after the deliverance at the Red Sea (
16. Ishi … no more Baali—"my
Husband … no more my Lord." Affection is the
prominent idea in "Husband"; rule, in "Lord." The chief reason
for the substitution of Husband for Lord appears in
17. Baalim—plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
18. for them—for their benefit.
covenant … with the beasts—not
to hurt them (
break the bow … out of the
earth—rather, "out of the land"; that is, I will break
and remove war out of the earth (
lie down—A reclining posture is the usual one with Orientals when not in action.
safely—(
19, 20. "Betroth" is thrice repeated,
implying the intense love of God to His people; and perhaps, also,
the three Persons of the Triune God, severally engaging
to make good the betrothal. The marriage covenant will be as it were
renewed from the beginning, on a different footing; not for a time
only, as before, through the apostasy of the people, but "forever"
through the grace of God writing the law on their hearts by the Spirit
of Messiah (
righteousness … judgment—in rectitude and truth.
loving-kindness, &c.—Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.
20. faithfulness—to My new covenant of
grace with thee (
21. in that day—of grace to Israel.
heavens … hear the
earth—personification. However many be the intermediate
instruments, God is the Great First Cause of all nature's phenomena.
God had threatened (
23. I will sow her—referring to the
meaning of Jezreel (
CHAPTER 3
The prophet is to take back his wife, though
unfaithful, as foretold in
1. Go yet—"Go again," referring
to
a woman—purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness.
beloved of her friend—used for "her
husband," on account of the estrangement between them. She was
still beloved of her husband, though an adulteress; just as God still
loved Israel, though idolatrous (
who look to other gods—that is, have
done so heretofore, but henceforth (from the return from Babylon) shall
do so no more (
flagons of wine—rather, pressed cakes
of dried grapes, such as were offered to idols (
2. I bought her—The price paid is too
small to be a probable dowry wherewith to buy a wife from her
parents; but it is just half the price of a female slave, in
money, the rest of the price being made up in grain (
3. abide for me—separate from
intercourse with any other man, and remaining for me who have
redeemed thee (compare
so will I also be for thee—remain
for thee, not taking any other consort. As Israel should long
remain without serving other gods, yet separate from Jehovah; so
Jehovah on His part, in this long period of estrangement, would form no
marriage covenant with any other people (compare
4. The long period here foretold was to be one
in which Israel should have no civil polity, king, or prince, no
sacrifice to Jehovah, and yet no idol, or false god, no ephod, or
teraphim. Exactly describing their state for the last nineteen
centuries, separate from idols, yet without any legal sacrifice to
Jehovah, whom they profess to worship, and without being acknowledged
by Him as His Church. So Kimchi, a Jew,
explains it. The ephod was worn by the high priest above the tunic and
robe. It consisted of two finely wrought pieces which hung down, the
one in front over the breast, the other on the back, to the middle of
the thigh; joined on the shoulders by golden clasps set in onyx stones
with the names of the twelve tribes, and fastened round the waist by a
girdle (
5. Afterward—after the long period
("many days,"
return—from their idols to "their God," from whom they had wandered.
David their king—Israel had forsaken
the worship of Jehovah at the same time that they forsook their
allegiance to David's line. Their repentance towards God is therefore
to be accompanied by their return to the latter. So Judah and Israel
shall be one, and under "one head," as is also foretold (
fear the Lord and his goodness—that
is, tremblingly flee to the Lord, to escape from the wrath to come; and
to His goodness," as manifested in Messiah, which attracts them to Him
(
the latter days—those of Messiah [Kimchi].
CHAPTER 4
In this chapter he reproves the people and priests
for their sins in the interregnum which followed Jeroboam's death;
hence there is no mention of the king or his family; and in
1. Israel—the ten tribes.
controversy—judicial ground of
complaint (
no … knowledge of God—exhibited
in practice (
2. they break out—bursting through every restraint.
blood toucheth blood—literally,
"bloods." One act of bloodshed follows another without any interval
between (see
3. land … languish—(
sea—including all bodies of water, as
pools and even rivers (see on
4. let no man … reprove—Great as
is the sin of Israel, it is hopeless to reprove them; for their
presumptuous guilt is as great as that of one who refuses to obey the
priest when giving judgment in the name of Jehovah, and who therefore
is to be put to death (
thy people—the ten tribes of Israel;
distinct from Judah (
5. fall in the day—in broad
daylight, a time when an attack would not be expected (see on
in … night—No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets.
thy mother—the Israelitish state, of
which the citizens are the children (
6. lack of knowledge—"of God" (
thou—O priest, so-called. Not
regularly constituted, but still bearing the name, while confounding
the worship of Jehovah and of the calves in Beth-el (
I will … forget thy children—Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.
7. As they were increased—in numbers and
power. Compare
so they sinned—(Compare
will I change their glory into
shame—that is, I will strip them of all they now glory
in (their numbers and power), and give them shame instead. A
just retribution: as they changed their glory into shame, by idolatry
(
8. eat … sin of my people—that is,
the sin offerings (
set their heart on their
iniquity—literally, "lift up the animal soul to lust after,"
or strongly desire. Compare
9. like people, like priest—They are one
in guilt; therefore they shall be one in punishment (
reward them their doings—in homely
phrase, "pay them back in their own coin" (
10. eat, and not have enough—just
retribution on those who "eat up (greedily) the sin of My people"
(
whoredom, and … not
increase—literally, "break forth"; used of giving birth to
children (
11. A moral truth applicable to all times. The
special reference here is to the licentious orgies connected with the
Syrian worship, which lured Israel away from the pure worship of God
(
take away the heart—that is, the
understanding; make men blind to their own true good (
12. Instances of their understanding ("heart") being "taken away."
stocks—wooden idols (
staff—alluding to divination by rods
(see on
declareth—that is, is consulted to inform them of future events.
spirit of whoredoms—a general
disposition on the part of all towards idolatry (
err—go astray from the true God.
from under their God—They have gone away from God under whom they were, as a wife is under the dominion of her husband.
13. upon … mountains—High places
were selected by idolaters on which to sacrifice, because of their
greater nearness to the heavenly hosts which they worshipped (
elms—rather, "terebinths" [Maurer].
shadow … good—screening the lascivious worshippers from the heat of the sun.
daughters … commit whoredom … spouses … adultery—in the polluted worship of Astarte, the Phœnician goddess of love.
14. I will not punish … daughters—I will visit with the heaviest punishments "not" the unchaste "daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing [Munster].
separated with whores—withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores.
sacrifice with harlots—They commit
lewdness with women who devote their persons to be violated in
honor of Astarte. (So the Hebrew for "harlots" means, as
distinguished from "whores"). Compare
not understand—(
shall fall—shall be cast down.
15. Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example.
Gilgal—situated between Jordan and
Jericho on the confines of Samaria; once a holy place to Jehovah (
Beth-aven—that is, "house of vanity"
or idols: a name substituted in contempt for Beth-el, "the house
of God"; once sacred to Jehovah (
nor swear, The Lord liveth—This
formula of oath was appointed by God Himself (
16. backsliding—Translate, "Israel is
refractory, as a refractory heifer," namely, one that throws the yoke
off her neck. Israel had represented God under the form of "calves"
(
lamb in a large place—not in a good
sense, as in
17. Ephraim—the ten tribes. Judah was at this time not so given to idolatry as afterwards.
joined to—closely and voluntarily;
identifying themselves with them as a whoremonger becomes one flesh
with the harlot (
idols—The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries.
let him alone—Leave him to himself.
Let him reap the fruits of his own perverse choice; his case is
desperate; say nothing to him (compare
18. Their drink is sour—metaphor for
utter degeneracy of principle (
her rulers—Israel's; literally,
"shields" (compare
with shame … love, Give
ye—(
19. Israel shall be swept away from her land
(
ashamed … of their sacrifices—disappointed to their shame in their hope of help through their sacrifices to idols.
CHAPTER 5
Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
1. the king—probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.
judgment is towards you—that is, threatens you from God.
ye have been a snare on Mizpah … net … upon Tabor—As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [Jerome]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.
2. revolters—apostates.
profound—deeply rooted [Calvin] and sunk to the lowest depths,
excessive in their idolatry (
to … slaughter—He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God.
though—Maurer translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.
3. Ephraim—the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry.
I how … not hid from
me—notwithstanding their supposed profound cunning
(
now—"though I have been a rebuker of
all them" (
4. They—Turning from a direct address to
Ephraim, he uses the third person plural to characterize the
people in general. The Hebrew is against the Margin,
their doings will not suffer them" the omission of "them" in the
Hebrew after the verb being unusual. The sense is, they are
incurable, for they will not permit (as the Hebrew
literally means) their doings to be framed so as to turn unto God.
Implying that they resist the Spirit of God, not
suffering Him to renew them; and give themselves up to "the
spirit of whoredoms" (in antithesis to "the Spirit of God" implied in
"suffer" or "permit") (
5. the pride of Israel—wherewith they
reject the warnings of God's prophets (
testify to his face—openly to his
face he shall be convicted of the pride which is so palpable in
him. Or, "in his face," as in
Judah … shall fall with
them—This prophecy is later than
6. with … flocks—to propitiate
Jehovah (
seek … not find—because it is
slavish fear that leads them to seek Him; and because it then shall be
too late (
7. treacherously—as to the marriage
covenant (
strange children—alluding to "children
of whoredoms" (
a month—a very brief space of
time shall elapse, and then punishment shall overtake them (
portions—that is, possessions. Their
resources and garrisons will not avail to save them. Henderson explains from
8. The arrival of the enemy is announced in the form of an injunction to blow an alarm.
cornet … trumpet—The "cornet"
was made of the curved horn of animals and was used by shepherds. The
"trumpet" was of brass or silver, straight, and used in wars and on
solemn occasions. The Hebrew is hatzotzerah, the sound
imitating the trumpet note (
Gibeah … Ramah—both in Benjamin
(
Beth-aven—in Benjamin; not as in
9, 10. Israel is referred to in
the day of rebuke—the day when I shall chastise him.
among the tribes of Israel have I made known—proving that the scene of Hosea's labor was among the ten tribes.
that which shall surely be—namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.
10. remove the bound—(
11. broken in judgment—namely, the
"judgment" of God on him (
walked after the
commandment—Jeroboam's, to worship the calves (
12. as a moth—consuming a garment (
Judah … rottenness—Ephraim, or
the ten tribes, are as a garment eaten by the moth; Judah as the
body itself consumed by rottenness (
13. wound—literally, "bandage"; hence a
bandaged wound (
went … to the Assyrian—First,
Menahem (
sent to King Jareb—Understand
Judah as the nominative to "sent." Thus, as "Ephraim saw his
sickness" (the first clause) answers in the parallelism to "Ephraim
went to the Assyrian" (the third clause), so "Judah saw his wound" (the
second clause) answers to (Judah) "sent to King Jareb" (the
fourth clause). Jareb ought rather to be translated, "their
defender," literally, "avenger" [Jerome]. The Assyrian "king," ever ready, for his
own aggrandizement, to mix himself up with the affairs of neighboring
states, professed to undertake Israel's and Judah's
cause; in
14. lion—The black lion and the
young lion are emblems of strength and ferocity (
I, even I—emphatic; when I, even I,
the irresistible God, tear in pieces (
go away—as a lion stalks leisurely back with his prey to his lair.
15. return to my place—that is, withdraw My favor.
till they acknowledge their
offence—The Hebrew is, "till they suffer the penalty
of their guilt." Probably "accepting the punishment of their
guilt" (compare
seek my face—that is, seek My favor
(
in … affliction … seek me
early—that is, diligently; rising up before dawn to seek Me
(
CHAPTER 6
At
1. let us return—in order that God who
has "returned to His place" may return to us (
torn, and … heal—(
2. Primarily, in type, Israel's national
revival, in a short period ("two or three" being used to
denote a few days,
live in his sight—enjoy His favour and
the light of His countenance shining on us, as of old; in contrast to
3. know, if we follow on to know the
Lord—The result of His recovered favor (
prepared—"is sure," literally,
"fixed," ordered in His everlasting purposes of love to His
covenant-people. Compare "prepared of God" (
as the morning—(
as the rain … latter …
former—(
4. what shall I do unto thee—to bring
thee back to piety. What more could be done that I have not done, both
in mercies and chastenings (
goodness—godliness.
morning cloud—soon dispersed by the
sun (
5. I hewed them by the prophets—that is,
I announced by the prophets that they should be hewn asunder,
like trees of the forest. God identifies His act with that of His
prophets; the word being His instrument for executing His will (
by … words of my mouth—(
thy judgments—the judgments which I
will inflict on thee, Ephraim and Judah (
are as the light, &c.—like the
light, palpable to the eyes of all, as coming from God, the punisher of
sin. Henderson translates, "lightning"
(compare Margin,
6. mercy—put for piety in general, of which mercy or charity is a branch.
not sacrifice—that is, "rather
than sacrifice." So "not" is merely comparative (
knowledge of God—experimental and
practical, not merely theoretical (
7. like men—the common sort of men
(
there—in the northern kingdom, Israel.
8. Gilead … city—probably
Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of
the Jabbok, known as "Gilead" (
work iniquity—(
polluted with blood—"marked with
blood-traces" [Maurer]. Referring to
Gilead's complicity in the regicidal conspiracy of Pekah against
Pekahiah (
9. company—"association" or guild of priests.
murder by consent—literally, "with one
shoulder" (compare
commit lewdness—deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."
10. horrible thing—(
whoredom—idolatry.
11. an harvest—namely, of judgments (as
in
when I returned the captivity of my
people—when I, by Oded My prophet, caused two hundred
thousand women, sons, and daughters, of Judah to be restored from
captivity by Israel (
CHAPTER 7
Probably delivered in the interreign and civil war at
Pekah's death; for
1. I would have healed Israel—Israel's
restoration of the two hundred thousand Jewish captives at God's
command (
2. consider not in their
hearts—literally, "say not to," &c. (
that I remember—and will punish.
their own doings have beset them
about—as so many witnesses against them (
before my face—(
3. Their princes, instead of checking, "have
pleasure in them that do" such crimes (
4. who ceaseth from raising—rather,
"heating" it, from an Arabic root, "to be hot." So the
Septuagint. Their adulterous and idolatrous lust is inflamed as
the oven of a baker who has it at such a heat that he ceaseth from
heating it only from the time that he hath kneaded the dough, until it
be leavened; he only needs to omit feeding it during the short period
of the fermentation of the bread. Compare
5. the day of our king—his birthday or day of inauguration.
have made him sick—namely, the king. Maurer translates, "make themselves sick."
with bottles of wine—drinking not merely glasses, but bottles. Maurer translates, "Owing to the heat of wine."
he stretched out his hand with scorners—the gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.
6. they have made ready—rather, "they make their heart approach," namely their king, in going to drink with him.
like an oven—following out the image
in
7. all hot—All burn with eagerness to
cause universal disturbance (
devoured their judges—magistrates; as the fire of the oven devours the fuel.
all their kings … fallen—See on
none … calleth unto me—Such is
their perversity that amid all these national calamities, none seeks
help from Me (
8. mixed … among the people—by
leagues with idolaters, and the adoption of their idolatrous practices
(
Ephraim … cake not turned—a cake
burnt on one side and unbaked on the other, and so uneatable; an image
of the worthlessness of Ephraim. The Easterners bake their bread
on the ground, covering it with embers (
9. Strangers—foreigners: the Syrians and
Assyrians (
gray hairs—that is, symptoms of approaching national dissolution.
are here and there upon—literally, "are sprinkled on" him.
yet he knoweth not—Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.
10. Repetition of
not return to … Lord … for all
this—notwithstanding all their calamities (
11. like a silly dove—a bird proverbial for simplicity: easily deceived.
without heart—that is, understanding.
call to Egypt—Israel lying between the
two great rival empires Egypt and Assyria, sought each by turns to help
her against the other. As this prophecy was written in the reign of
Hoshea, the allusion is probably to the alliance with So or Sabacho II
(of which a record has been found on the clay cylindrical seals in
Koyunjik), which ended in the overthrow of Hoshea and the deportation
of Israel (
12. When they shall go—to seek aid from this or that foreign state.
spread my net upon them—as on birds
taken on the ground (
as their congregation hath
heard—namely, by My prophets through whom I threatened
"chastisement" (
13. fled—as birds from their nest (
me—who both could and would have
healed them (
redeemed them—from Egypt and their
other enemies (
lies—(
14. not cried unto me—but unto other
gods [Maurer], (
when they howled upon their beds—sleepless with anxiety; image of deep affliction. Their cry is termed "howling," as it is the cry of anguish, not the cry of repentance and faith.
assemble … for corn,
&c.—namely in the temples of their idols, to obtain from them
a good harvest and vintage, instead of coming to Me, the true Giver of
these (
rebel against me—literally, "withdraw themselves against Me," that is, not only withdraw from Me, but also rebel against Me.
15. I … bound—when I saw their
arms as it were relaxed with various disasters, I bound them so as to
strengthen their sinews; image from surgery [Calvin]. Maurer
translates, "I instructed them" to war (
16. return, but not to the Most High—or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint.
deceitful bow—(
for the rage of their tongue—their
boast of safety from Egyptian aid, and their "lies" (
their derision in … Egypt—Their
"fall" shall be the subject of "derision" to Egypt, to whom they had
applied for help (
CHAPTER 8
In
1. Set the trumpet, &c.—to give
warning of the approach of the enemy: "To thy palate (that is,
'mouth,'
as … eagle—the Assyrian (
against … house of …
Lord—not the temple, but Israel viewed as the family of
God (
2. My God, we know thee—the singular,
"My," is used distributively, each one so addressing God. They, in
their hour of need, plead their knowledge of God as the
covenant-people, while in their acts they acknowledge Him not
(compare
3. Israel—God repeats the name in
opposition to their use of it (
the thing that is good—Jerome translates, "God" who is good and doing good
(
the enemy shall pursue him—in just retribution from God.
4. kings … not by me—not with My
sanction (
I knew it not—I approved it not
(
of … gold … idols—(
that they may be cut off—that is,
though warned of the consequences of idolatry, as it were with open
eyes they rushed on their own destruction. So
5. hath cast thee off—As the ellipsis of
thee is unusual, Maurer
translates, "thy calf is abominable." But the antithesis to
how long … ere they attain to innocency?—How long will they be incapable of bearing innocency? [Maurer].
6. from Israel was it—that is, the calf
originated with them, not from Me. "It also," as well as their "kings
set up" by them, "but not by Me" (
7. sown … reap—(
the bud—or, "growth."
strangers—foreigners (
8. vessel wherein is no pleasure—(
9. gone … to Assyria—referring to
Menahem's application for Pul's aid in establishing him on the throne
(compare
wild ass—a figure of Israel's
headstrong perversity in following her own bent (
alone by himself—characteristic of
Israel in all ages: "lo, the people shall dwell alone" (
hired lovers—reversing the ordinary
way, namely, that lovers should hire her (
10. will I gather them—namely, the
nations (Assyria, &c.) against Israel, instead of their
assisting her as she had wished (
a little—rather, "in a little" [Henderson]. English Version gives good sense: They shall sorrow "a little" at the imposition of the tribute; God suspended yet the great judgment, namely, their deportation by Assyria.
the burden of the king of princes—the
tribute imposed on Israel (under Menahem) by the Assyrian king Pul,
(
11. God in righteous retribution gives them up
to their own way; the sin becomes its own punishment (
many altars—in opposition to God's law
(
to sin … to sin—Their altars
which were "sin" (whatever religious intentions they might plead)
should be treated as such, and be the source of their punishment (
12. great things of … law—(
my law—as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us.
strange thing—as if a thing with which they had nothing to do.
13. sacrifices of mine offerings—that is, which they offer to Me.
eat it—Their own carnal gratification is the object which they seek, not My honor.
now—that is, "speedily."
shall return to Egypt—(
14. forgotten … Maker—(
temples—to idols.
Judah … fenced cities—Judah,
though less idolatrous than Israel, betrayed lack of faith in Jehovah
by trusting more to its fenced cities than to Him; instead of making
peace with God, Judah multiplied human defenses (
I will send … fire upon …
cities—Sennacherib burned all Judah's fenced cities except
Jerusalem (
palaces thereof—namely, of the land.
Compare as to Jerusalem,
CHAPTER 9
1. Rejoice not … for joy—literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee.
as other people—the Assyrians for instance, who, unlike thee, are in the height of prosperity.
loved a reward upon every corn
floor—Thou hast desired, in reward for thy homage to
idols, abundance of corn on every threshing-floor (
2. (
fail—disappoint her expectation.
3. return to Egypt—(See on
eat unclean things in Assyria—reduced
by necessity to eat meats pronounced unclean by the Mosaic law (
4. offer wine offerings—literally, "pour
as a libation (
neither shall they be pleasing unto him—as being offered on a profane soil.
sacrifices … as the bread of
mourners—which was unclean (
their bread for their soul—their
offering for the expiation of their soul [Calvin], (
5. (
6. because of destruction—to escape from the devastation of their country.
Egypt shall gather them up—that is,
into its sepulchres (
Memphis—famed as a necropolis.
the pleasant places for their silver—that is, their desired treasuries for their money. Or, "whatever precious thing they have of silver" [Maurer].
nettles—the sign of desolation (
7. visitation—vengeance: punishment
(
Israel shall know it—to her cost
experimentally (
the prophet is a fool—The false prophet who foretold prosperity to the nation shall be convicted of folly by the event.
the spiritual man—the man pretending
to inspiration (
for the multitude of thine iniquity, &c.—Connect these words with, "the days of visitation … are come"; "the prophet … is mad," being parenthetical.
the great hatred—or, "the great provocation" [Henderson]; or, "(thy) great apostasy" [Maurer]. English Version means Israel's "hatred" of God's prophets and the law.
8. The watchman … was with my
God—The spiritual watchmen, the true prophets, formerly
consulted my God (
hatred—rather, "(a cause of) apostasy"
(see
house of his God—that is, the state of
Ephraim, as in
9. as in the days of Gibeah—as in the
day of the perpetration of the atrocity of Gibeah, narrated in
10. As the traveller in a wilderness is
delighted at finding grapes to quench his thirst, or the early fig
(esteemed a great delicacy in the East,
at her first time—when the first-fruits of the tree become ripe.
went to Baal-peor—(
separated themselves—consecrated themselves.
unto that shame—to that shameful or
foul idol (
their abominations were according as they
loved—rather, as Vulgate, "they became abominable like
the object of their love" (
11. their glory shall fly away—fit
retribution to those who "separated themselves unto that shame"
(
from the birth … womb … conception—Ephraim's children shall perish in a threefold gradation; (1) From the time of birth. (2) From the time of pregnancy. (3) From the time of their first conception.
12. Even though they should rear their
children, yet will I bereave them (the Ephraimites) of them (
woe … to them when I depart—Yet
the ungodly in their madness desire God to depart from them (
13. Ephraim, as I saw Tyrus … in a pleasant
place—that is, in looking towards Tyrus (on whose borders
Ephraim lay) I saw Ephraim beautiful in situation like her (
is planted—as a fruitful tree;
image suggested by the meaning of "Ephraim" (
bring forth his children to the
murderer—(
14. what wilt thou give?—As if overwhelmed by feeling, he deliberates with God what is most desirable.
give … a miscarrying womb—Of two
evils he chooses the least. So great will be the calamity, that
barrenness will be a blessing, though usually counted a great
misfortune (
15. All their wickedness—that is, their chief guilt.
Gilgal—(see on
there I hated them—not with the human
passion, but holy hatred of their sin, which required punishment to be
inflicted on themselves (compare
out of mine house—as in
princes … revolters—"Sarim … Sorerim" (Hebrew), a play on similar sounds.
16. The figures "root," "fruit," are suggested
by the word "Ephraim," that is, fruitful (see on
17. My God—"My," in contrast to "them," that is, the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people.
wanderers among … nations—(
CHAPTER 10
The prophecy was uttered between Shalmaneser's first
and second invasions of Israel. Compare
1. empty—stripped of its fruits [Calvin], (
bringeth forth fruit unto himself—not unto Me.
according to … multitude of … fruit
… increased … altars—In proportion to the
abundance of their prosperity, which called for fruit unto God (compare
2. heart … divided—(
now—that is, soon.
he—Jehovah.
break down—"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.
3. now, &c.—Soon they, deprived of
their king, shall be reduced to say, We have no king (
4. words—mere empty words.
swearing falsely in making a
covenant—breaking their engagement to Shalmaneser (
judgment … as hemlock—that is,
divine judgment shall spring up as rank, and as deadly, as hemlock in
the furrows (
5. fear because of the calves—that is, shall fear for them.
Beth-aven—substituted for Beth-el in
contempt (
it—singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.
priests—The Hebrew is only used
of idolatrous priests (
that rejoiced on it—because it
was a source of gain to them. Maurer
translates, "Shall leap in trepidation on account of it"; as Baal's
priests did (
the glory thereof—the magnificence of its ornaments and its worship.
6. It … also—The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.
Jareb—(See on
his own counsel—the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.
7. (
foam—denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, "a chip" or broken branch that cannot resist the current.
8. Aven—that is, Beth-aven.
the sin—that is, the occasion of sin
(
they shall say to … mountains, Cover
us—So terrible shall be the calamity, that men shall prefer
death to life (
9. Gibeah—(
there they stood—The Israelites have, as there and then, so ever since, persisted in their sin [Calvin]. Or, better, "they stood their ground," that is, did not perish then [Maurer].
the battle … did not overtake them—Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.
10. my desire …
chastise—expressing God's strong inclination to
vindicate His justice against sin, as being the infinitely holy God
(
the people—Foreign invaders "shall be gathered against them."
when they shall bind themselves in their two
furrows—image from two oxen ploughing together side by side,
in two contiguous furrows: so the Israelites shall join themselves, to
unite their powers against all dangers, but it will not save them from
My destroying them [Calvin]. Their "two
furrows" may refer to their two places of setting up the calves,
their ground of confidence, Dan and Beth-el; or, the two divisions of
the nation, Israel and Judah, "in their two furrows," that is,
in their respective two places of habitation;
11. taught—that is, accustomed.
loveth to tread out … corn—a far
easier and more self-indulgent work than ploughing. In treading corn,
cattle were not bound together under a yoke, but either trod it singly
with their feet, or drew a threshing sledge over it (
I passed over upon—I put the yoke upon.
make … to ride—as in
his clods—"the clods before him."
12. Continuation of the image in
in mercy—according to the measure of
the divine "mercy," which over and above repays the goodness or
"mercy" which we show to our fellow man (
break … fallow ground—Remove your superstitions and vices, and be renewed.
seek … Lord, fill he come—Though not answered immediately, persevere unceasingly "till He come."
rain—send down as a copious shower.
righteousness—the reward of
righteousness, that is, salvation, temporal and spiritual (
13. reaped iniquity—that is, the
fruit of iniquity; as "righteousness" (
lies—false and spurious worship.
trust in thy way—thy perverse way
(
14. tumult—a tumultuous war.
among thy people—literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her.
Shalman spoiled Beth-arbel—that is,
Shalmaneser, a compound name, in which the part common to it and the
names of three other Assyrian kings, is omitted; Tiglath-pileser,
Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was
situated in Naphtali in Galilee, on the border nearest Assyria. Against
it Shalmaneser, at his first invasion of Israel (
15. So shall Beth-el do unto you—that is, Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you.
your great wickedness—literally, "the wickedness of your wickedness."
in a morning—that is, speedily, as
quickly as the dawn is put to flight by the rising sun (
king—Hoshea.
CHAPTER 11
1. Israel … called my son out of
Egypt—Bengel translates,
"From the time that he (Israel) was in Egypt, I called
him My son," which the parallelism proves. So
2. As they called them—"they," namely,
monitors sent by Me. "Called," in
went from them—turned away in contempt
(
Baalim—images of Baal, set up in various places.
3. taught … to go—literally, "to
use his feet." Compare a similar image,
knew not that I healed them—that is,
that My design was to restore them spiritually and temporally (
4. cords of a man—parallel to "bands of
love"; not such cords as oxen are led by, but humane methods,
such as men employ when inducing others, as for instance, a father
drawing his child, by leading-strings, teaching him to go (
I was … as they that take off the yoke on their jaws … I laid meat—as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.
5. He shall not return into …
Egypt—namely, to seek help against Assyria (compare
Assyrian shall be his king—instead of having kings of their own, and Egypt as their auxiliary.
because they refused to return—just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.
6. abide—or, "fall upon" [Calvin].
branches—that is, his villages, which
are the branches or dependencies of the cities [Calvin]. Grotius
translates, "his bars" (so
because of their own counsels—in
worshipping idols, and relying on Egypt (compare
7. bent to backsliding—Not only do they backslide, and that too from Me, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.
8. as Admah … Zeboim—among the
cities, including Sodom and Gomorrah, irretrievably overthrown (
heart is turned within me—with the
deepest compassion, so as not to execute My threat (
repentings—God speaks according to
human modes of thought (
9. I will not return to destroy
Ephraim—that is, I will no more, as in past times, destroy
Ephraim. The destruction primarily meant is probably that by
Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of
Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and
Naphtali (
God, … not man—not dealing as
man would, with implacable wrath under awful provocation (
in the midst of thee—as peculiarly thy
God (
not enter into the city—as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly Jerome: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurer needlessly translates, "I will not come in wrath."
10. he shall roar like a lion—by awful
judgments on their foes (
shall tremble—shall flock in eager agitation of haste.
from the west—(
11. tremble—flutter in haste.
dove—no longer "a silly dove" (
in their houses—(
12. Maurer
joins this verse with the twelfth chapter. But as this verse praises
Judah, whereas
ruleth with God—to serve God is to
reign. Ephraim wished to rule without God (compare
with the saints—the holy priests and Levites [Rivetus]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favors Margin, "With THE Most Holy One."
CHAPTER 12
This prophecy was delivered about the time of
Israel's seeking the aid of the Egyptian king So, in violation of their
covenant with Assyria (see
1. feedeth on wind—(
east wind—the simoon, blowing from the
desert east of Palestine, which not only does not benefit, but does
injury. Israel follows not only things vain, but things pernicious
(compare
increaseth lies—accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.
desolation—violent oppressions practised by Israel [Maurer]. Acts which would prove the cause of Israel's own desolation [Calvin].
covenant with … Assyrians—(
oil … into Egypt—as a present
from Israel to secure Egypt's alliance (
2. controversy with Judah—(
Jacob—that is, the ten tribes. If Judah, the favored portion of the nation, shall not be spared, much less degenerate Israel.
3. He—Jacob, contrasted with his
degenerate descendants, called by his name, Jacob (
power with God—referring to his name,
"Israel," prince of God, acquired on that occasion (compare
his strength—which lay in his
conscious weakness, whence, when his thigh was put out of joint by God,
he hung upon Him. To seek strength was his object; to grant it,
God's. Yet God's mode of procedure was strange. In human form He tries
as it were to throw Jacob down. When simple wrestling was not enough,
He does what seems to ensure Jacob's fall, dislocating his thigh joint,
so that he could no longer stand. Yet it was then that Jacob prevailed.
Thus God teaches us the irresistible might of conscious weakness. For
when weak in ourselves, we are strong by His strength put in us (
4. the angel—the uncreated Angel of the
Covenant, as God the Son appears in the Old Testament (
made supplication—
he found him—The angel found Jacob,
when he was fleeing from Esau into Syria: the Lord appearing to him "in
Beth-el" (
there he spake with us—"with
us," as being in the loins of our progenitor Jacob (compare
5. Lord God—Jehovah, a name implying His immutable constancy
to His promises. From the Hebrew root, meaning "existence."
"He that is, was, and is to be," always the same (
of hosts—which Israel foolishly
worshipped. Jehovah has all the hosts (saba) or powers of heaven
and earth at His command, so that He is as all-powerful, as He is
faithful, to fulfil His promises (
memorial—the name expressive of the
character in which God was ever to be remembered (
6. thou—who dost wish to be a true descendant of Jacob.
to THY God—who is therefore bound by covenant to hear thy prayers.
keep mercy and judgment—(
wait on thy God—alone, not on thy
idols. Including all the duties of the first table (
7. merchant—a play on the double sense
of the Hebrew, "Canaan," that is, a Canaanite and a "merchant"
oppress—open violence: as the "balances of deceit" imply fraud.
8. And—that is, Notwithstanding.
Yet I am … rich—I regard not
what the prophets say: I am content with my state, as I am rich (
my labours—my gains by labor.
they shall find none—that is, none shall find any.
iniquity … that were
sin—iniquity that would bring down the penalty of sin.
Ephraim argues, My success in my labors proves that I am not a guilty
sinner as the prophets assert. Thus sinners pervert God's
long-suffering goodness (
9. And—rather, "And yet." Though Israel
deserves to be cast off for ever, yet I am still what I have been from
the time of My delivering them out of Egypt, their covenant God;
therefore, "I will yet make thee to dwell in tabernacles," that is, to
keep the feast of tabernacles again in remembrance of a new deliverance
out of bondage. Fulfilled primarily at the return from Babylon (
10. by … the prophets—literally, "upon," that is, My spirit resting on them. I deposited with them My instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God and His prophets [Calvin]. Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel, and Amos were "the prophets" before Hosea.
visions … similitudes—I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention: I left no means untried to reform you. The first, second, and third chapters contain examples of "similitudes."
11. Is there iniquity in Gilead?—He asks
the question, not as if the answer was doubtful, but to strengthen the
affirmation: "Surely they are vanity"; or as Maurer translates, "They are nothing but
iniquity." Iniquity, especially idolatry, in Scripture is often
termed "vanity."
their altars are as heaps in the
furrows—that is, as numerous as such heaps: namely, the heaps
of stones cleared out of a stony field. An appropriate image, as at a
distance they look like altars (compare
12. Jacob fled … served—Though ye
pride yourselves on the great name of "Israel," forget not that your
progenitor was the same Jacob who was a fugitive, and who served for
Rachel fourteen years. He forgot not ME who delivered him when fleeing from Esau, and
when oppressed by Laban (
country of Syria—the champaign region
of Syria, the portion lying between the Tigris and Euphrates, hence
called Mesopotamia. Padan-aram means the same, that is, "Low Syria," as
opposed to Aramea (meaning the "high country") or Syria (
13. by a prophet—Moses (
preserved—Translate, "kept"; there is
an allusion to the same Hebrew word in
14. provoked him—that is, God.
leave his blood upon him—not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Molech in particular.
his reproach shall his Lord return unto him—Ephraim's dishonor to God in worshipping idols, God will repay to him. That God is "his Lord" by right redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion.
CHAPTER 13
This chapter and the fourteenth chapter probably
belong to the troubled times that followed Pekah's murder by Hoshea
(compare
1. When Ephraim spake trembling—rather,
"When Ephraim (the tribe most powerful among the twelve in Israel's
early history) spake (authoritatively) there was trembling"; all
reverentially feared him [Jerome],
(compare
offended in Baal—that is, in
respect to Baal, by worshipping him (
2. according to their own
understanding—that is, their arbitrary devising. Compare
"will-worship,"
kiss the calves—an act of adoration to
the golden calves (compare
3. they shall be as the morning cloud …
dew—(
the floor—the threshing-floor, generally an open area, on a height, exposed to the winds.
chimney—generally in the East an orifice in the wall, at once admitting the light, and giving egress to the smoke.
4. (
no saviour—temporal as well as spiritual.
besides me—(
5. I did know thee—did acknowledge thee
as Mine, and so took care of thee (
in … land of …
drought—(
6. Image from cattle, waxing wanton in
abundant pasture (compare
therefore have they forgotten me—the
very reason why men should remember God (namely, prosperity, which
comes from Him) is the cause often of their forgetting Him. God had
warned them of this danger (
7. (
leopard—The Hebrew comes from a
root meaning "spotted" (compare
observe—that is, lie in wait for them. Several manuscripts, the Septuagint, Vulgate, Syriac, and Arabic read, by a slight change of the Hebrew vowel pointing, "by the way of Assyria," a region abounding in leopards and lions. English Version is better.
8. "Writers on the natures of beasts say that none is more savage than a she bear, when bereaved of her whelps" [Jerome].
caul of … heart—the membrane enclosing it: the pericardium.
there—"by the way" (
9. thou … in me—in contrast.
hast destroyed thyself—that is, thy
destruction is of thyself (
in me is thine help—literally, "in
thine help" (compare
10. I will be thy king; where—rather, as
the Margin and the Septuagint, Syriac, Vulgate, "Where
now is thy king?" [Maurer]. English
Version is, however, favored both by the Hebrew, by the
antithesis between Israel's self-chosen and perishing kings, and
God, Israel's abiding King (compare
where … Give me a king—Where now
is the king whom ye substituted in My stead? Neither Saul, whom the
whole nation begged for, not contented with Me their true king (
judges—including all civil authorities
under the king (compare
11. I gave … king in … anger …
took … away in … wrath—true both of Saul (
12. bound up … hid—Treasures,
meant to be kept, are bound up and hidden; that is, do not flatter
yourselves, because of the delay, that I have forgotten your sin. Nay
(
13. sorrows of a travailing
woman—calamities sudden and agonizing (
unwise—in not foreseeing the impending
judgment, and averting it by penitence (
he should not stay long in the place of the
breaking forth of children—When Israel might deliver himself
from calamity by the pangs of penitence, he brings ruin on himself by
so long deferring a new birth unto repentance, like a child whose
mother has not strength to bring it forth, and which therefore remains
so long in the passage from the womb as to run the risk of death (
14. Applying primarily to God's restoration of
Israel from Assyria partially, and, in times yet future, fully from all
the lands of their present long-continued dispersion, and political
death (compare
repentance shall be hid from mine
eyes—that is, I will not change My purpose of fulfilling My
promise by delivering Israel, on the condition of their return to Me
(compare
15. fruitful—referring to the meaning of
"Ephraim," from a Hebrew root, "to be fruitful" (
wind of the Lord—that is, sent by the
Lord (compare
from the wilderness—that is, the
desert part of Syria (
he—the Assyrian invader. Shalmaneser
began the siege of Samaria in 723 B.C.
Its close was in 721 B.C., the first
year of Sargon, who seems to have usurped the throne of Assyria while
Shalmaneser was at the siege of Samaria. Hence, while
16. This verse and
her God—the greatest aggravation of
her rebellion, that it was against her God (
infants … dashed in pieces,
&c.—(2Ki 8:12; 15:16;
CHAPTER 14
1. fallen by thine iniquity—(
2. Take with you words—instead of
sacrifices, namely, the words of penitence here put in your mouths by
God. "Words," in Hebrew, mean "realities," there being the same
term for "words" and "things"; so God implies, He will not accept empty
professions (
receive us graciously—literally "(for) good."
calves of our lips—that is, instead of
sacrifices of calves, which we cannot offer to Thee in exile, we
present the praises of our lips. Thus the exile, wherein the
temple service ceased, prepared the way for the gospel time when the
types of the animal sacrifices of the Old Testament being realized in
Christ's perfect sacrifice once for all, "the sacrifice of praise to
God continually that is the fruit of our lips" (
3. Three besetting sins of Israel are here
renounced, trust in Assyria, application to Egypt for its cavalry
(forbidden,
fatherless—descriptive of the
destitute state of Israel, when severed from God, their true
Father. We shall henceforth trust in none but Thee, the only Father of
the fatherless, and Helper of the destitute (
4. God's gracious reply to their self-condemning prayer.
backsliding—apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [Calvin].
freely—with a gratuitous, unmerited,
and abundant love (
5. as the dew—which falls copiously in
the East, taking the place of the more frequent rains in other regions.
God will not be "as the early dew that goeth away," but constant (
the lily—No plant is more productive
than the lily, one root often producing fifty bulbs [Pliny, Natural History, 21.5]. The common
lily is white, consisting of six leaves opening like bells. The royal
lily grows to the height of three or four feet;
roots as Lebanon—that is, as the trees
of Lebanon (especially the cedars), which cast down their roots as
deeply as is their height upwards; so that they are immovable [Jerome], (
6. branches—shoots, or suckers.
beauty … as the olive—which never loses its verdure. One plant is not enough to express the graces of God's elect people. The lily depicts its lovely growth; but as it wants duration and firmness, the deeply rooted cedars of Lebanon are added; these, however, are fruitless, therefore the fruitful, peace-bearing, fragrant, ever green olive is added.
smell as Lebanon—which exhaled from it
the fragrance of odoriferous trees and flowers. So Israel's name shall
be in good savor with all (
7. They that used to dwell under
Israel's shadow (but who shall have been forced to leave it),
shall return, that is, be restored (
revive as … corn—As the corn
long buried in the earth springs up, with an abundant produce, so shall
they revive from their calamities, with a great increase of offspring
(compare
scent thereof—that is, Israel's
fame. Compare
as the wine of Lebanon—which was most celebrated for its aroma, flavor, and medicinal restorative properties.
8. Ephraim shall say—being brought to penitence by God's goodness, and confessing and abhorring his past madness.
I have heard … and observed
him—I Jehovah have answered and regarded him
with favor; the opposite of God's "hiding His face from" one
(
I am … a green fir—or cypress; ever green, winter and summer alike; the leaves not falling off in winter.
From me is thy fruit found—"From Me,"
as the root. Thou needest go no farther than Me for the supply of all
thy wants; not merely the protection implied by the
shadow of the cypress, but that which the cypress has not,
namely, fruit, all spiritual and temporal blessings. It may be
also implied, that whatever spiritual graces Ephraim seeks for or may
have, are not of themselves, but of God (
9. Epilogue, summing up the whole previous teaching. Here alone Hosea uses the term "righteous," so rare were such characters in his day. There is enough of saving truth clear in God's Word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation.
fall—stumble and are offended at
difficulties opposed to their prejudices and lusts, or above their
self-wise understanding (compare
THE BOOK OF
JOEL
Commentary by A. R. Faussett
INTRODUCTION
Joel (meaning "one to
whom Jehovah is God," that is, worshipper of Jehovah) seems to have
belonged to Judah, as no reference occurs to Israel; whereas he speaks
of Jerusalem, the temple, the priests, and the ceremonies, as if he
were intimately familiar with them (compare
The first chapter describes the desolation caused by
an inroad of locusts—one of the instruments of divine judgment
mentioned by Moses (
Joel's style is pre-eminently pure. It is characterized by smoothness and fluency in the rhythms, roundness in the sentences, and regularity in the parallelisms. With the strength of Micah it combines the tenderness of Jeremiah, the vividness of Nahum, and the sublimity of Isaiah. As a specimen of his style take the second chapter wherein the terrible aspect of the locusts, their rapidity, irresistible progress, noisy din, and instinct-taught power of marshalling their forces for their career of devastation, are painted with graphic reality.
CHAPTER 1
1. Joel—meaning, "Jehovah is God."
son of Pethuel—to distinguish Joel the prophet from others of the name. Persons of eminence also were noted by adding the father's name.
2, 3. A spirited introduction calling attention.
old men—the best judges in question
concerning the past (
Hath this been, &c.—that is, Hath
any so grievous a calamity as this ever been before? No
such plague of locusts had been since the ones in Egypt.
3. Tell ye your children—in order that
they may be admonished by the severity of the punishment to fear God
(
4. This verse states the subject on which he
afterwards expands. Four species or stages of locusts, rather than four
different insects, are meant (compare
5. Awake—out of your ordinary state of drunken stupor, to realize the cutting off from you of your favorite drink. Even the drunkards (from a Hebrew root, "any strong drink") shall be forced to "howl," though usually laughing in the midst of the greatest national calamities, so palpably and universally shall the calamity affect all.
wine … new wine—"New" or "fresh
wine," in Hebrew, is the unfermented, and therefore
unintoxicating, sweet juice extracted by pressure from grapes or
other fruit, as pomegranates (
6. nation—applied to the locusts, rather
than "people" (
my land—that is, Jehovah's; which
never would have been so devastated were I not pleased to
inflict punishment (
strong—as irresistibly sweeping away before its compact body the fruits of man's industry.
without number—so
teeth … lion—that is, the
locusts are as destructive as a lion; there is no vegetation that can
resist their bite (compare
7. barked—Bochart, with the Septuagint and Syriac, translates, from an Arabic root, "hath broken," namely, the topmost shoots, which locusts most feed on. Calvin supports English Version.
my vine … my fig tree—being in
"My land," that is, Jehovah's (
cast it away—down to the ground.
branches … white—both from the
bark being stripped off (
8. Lament—O "my land" (
virgin … for the husband—A
virgin betrothed was regarded as married (
of her youth—when the affections are
strongest and when sorrow at bereavement is consequently keenest.
Suggesting the thought of what Zion's grief ought to be for her
separation from Jehovah, the betrothed husband of her early days (
9. The greatest sorrow to the mind of a religious Jew, and what ought to impress the whole nation with a sense of God's displeasure, is the cessation of the usual temple-worship.
meat offering—Hebrew, mincha; "meat" not in the English sense "flesh," but the unbloody offering made of flour, oil, and frankincense. As it and the drink offering or libation poured out accompanied every sacrificial flesh offering, the latter is included, though not specified, as being also "cut off," owing to there being no food left for man or beast.
priests … mourn—not for their
own loss of sacrificial perquisites (
10. field … land—differing in that
"field" means the open, unenclosed country; "land," the rich red
soil (from a root "to be red") fit for cultivation. Thus, "a man of the
field," in Hebrew, is a "hunter"; a "man of the ground" or
"land," an "agriculturist" (
new wine—from a Hebrew root
implying that it takes possession of the brain, so that a man is
not master of himself. So the Arabic term is from a root "to
hold captive." It is already fermented, and so intoxicating, unlike the
sweet fresh wine, in
dried up—not "ashamed," as Margin, as is proved by the parallelism to "languisheth," that is, droopeth.
11. Be … ashamed—that is, Ye shall have the shame of disappointment on account of the failure of "the wheat" and "barley … harvest."
howl … vine dressers—The
semicolon should follow, as it is the "husbandmen" who are to be
"ashamed … for the wheat." The reason for the "vine dressers"
being called to "howl" does not come till
12. pomegranate—a tree straight in the stem growing twenty feet high; the fruit is of the size of an orange, with blood-red colored pulp.
palm tree—The dates of Palestine were famous. The palm is the symbol of Judea on coins under the Roman emperor Vespasian. It often grows a hundred feet high.
apple tree—The Hebrew is generic, including the orange, lemon, and pear tree.
joy is withered away—such as is felt
in the harvest and the vintage seasons (
13. Gird yourselves—namely, with
sackcloth; as in
lament, ye priests—as it is your duty to set the example to others; also as the guilt was greater, and a greater scandal was occasioned, by your sin to the cause of God.
come—the Septuagint, "enter"
the house of God (compare
lie all night in sackcloth—so Ahab
(
ministers of my God—(
14. Sanctify … a fast—Appoint a solemn fast.
solemn assembly—literally, a "day of
restraint" or cessation from work, so that all might give themselves to
supplication (
elders—The contrast to "children"
(
15. day of the Lord—(
16. Compare
joy—which prevailed at the annual
feasts, as also in the ordinary sacrificial offerings, of which the
offerers ate before the Lord with gladness and thanksgivings (
17. is rotten—"is dried up," "vanishes away," from an Arabic root [Maurer]. "Seed," literally, "grains." The drought causes the seeds to lose all their vitality and moisture.
garners—granaries; generally underground, and divided into separate receptacles for the different kinds of grain.
18. cattle … perplexed—implying the restless gestures of the dumb beasts in their inability to find food. There is a tacit contrast between the sense of the brute creation and the insensibility of the people.
yea, the … sheep—Even the sheep, which are content with less rich pasturage, cannot find food.
are made desolate—literally, "suffer
punishment." The innocent brute shares the "punishment" of
guilty man (
19. to thee will I cry—Joel here
interposes, As this people is insensible to shame or fear and will not
hear, I will leave them and address myself directly to Thee (compare
fire—that is, the parching heat.
pastures—"grassy places"; from a Hebrew root "to be pleasant." Such places would be selected for "habitations" (Margin). But the English Version rendering is better than Margin.
20. beasts … cry … unto
thee—that is, look up to heaven with heads lifted up, as if
their only expectation was from God (
CHAPTER 2
A more terrific judgment than that of the locusts is foretold, under imagery drawn from that of the calamity then engrossing the afflicted nation. He therefore exhorts to repentance, assuring the Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in the last days under Messiah, and the deliverance of all believers in Him.
1. Blow … trumpet—to sound an
alarm of coming war (
2. darkness … gloominess … clouds
… thick darkness—accumulation of synonyms, to intensify
the picture of calamity (
as the morning spread upon the mountains: a
great people—Substitute a comma for a colon after mountains:
As the morning light spreads itself over the mountains, so a people
numerous [Maurer] and strong
shall spread themselves. The suddenness of the rising of the
morning light, which gilds the mountain tops first, is less probably
thought by others to be the point of comparison to the sudden inroad of
the foe. Maurer refers it to the
yellow splendor which arises from the reflection of the sunlight
on the wings of the immense hosts of locusts as they approach. This is
likely; understanding, however, that the locusts are only the symbols
of human foes. The immense Assyrian host of invaders under Sennacherib
(compare
there hath not been ever the
like—(Compare
3. before … behind—that is, on
every side (
fire … flame—destruction …
desolation (
as … Eden …
wilderness—conversely (
4. appearance … of horses—(
run—The locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet.
5. Like the noise of chariots—referring to the loud sound caused by their wings in motion, or else the movement of their hind legs.
on the tops of mountains—Maurer connects this with "they," that is, the locusts, which first occupy the higher places, and thence descend to the lower places. It may refer (as in English Version) to "chariots," which make most noise in crossing over rugged heights.
6. much pained—namely, with terror. The Arab proverb is, "More terrible than the locusts."
faces shall gather blackness—(
7-9. Depicting the regular military order of
their advance, "One locust not turning a nail's breadth out of his own
place in the march" [Jerome]. Compare
8. Neither shall one thrust another—that is, press upon so as to thrust his next neighbor out of his place, as usually occurs in a large multitude.
when they fall upon the sword—that is, among missiles.
not be wounded—because they are
protected by defensive armor [Grotius].
Maurer translates, "Their (the locusts')
ranks are not broken when they rush among missiles" (compare
9. run to and fro in the city—greedily seeking what they can devour.
the wall—surrounding each house in Eastern buildings.
enter in at the windows—though barred.
like a thief—(
10. earth … quake before them—that is, the inhabitants of the earth quake with fear of them.
heavens … tremble—that is, the
powers of heaven (
11. Lord … his army—So among Mohammedans, "Lord of the locusts" is a title of God.
his voice—His word of command to the locusts, and to the antitypical human foes of Judea, as "His army."
strong that executeth his word—(
12. With such judgments impending over the Jews, Jehovah Himself urges them to repentance.
also now—Even now, what none could have hoped or believed possible, God still invites you to the hope of salvation.
fasting … weeping … mourning—Their sin being most heinous needs extraordinary humiliation. The outward marks of repentance are to signify the depth of their sorrow for sin.
13. Let there be the inward sorrow of heart,
and not the mere outward manifestation of it by "rending the garment"
(
the evil—the calamity which He had threatened against the impenitent.
14. leave … a meat offering and a drink
offering—that is, give plentiful harvests, out of the
first-fruits of which we may offer the meat and drink offering, now
"cut off" through the famine (
15. Blow the trumpet—to convene the
people (
16. sanctify the congregation—namely, by
expiatory rites and purification with water [Calvin], (
elders … children—No age was to
be excepted (
bridegroom—ordinarily exempted from
public duties (
closet—or, nuptial bed, from a Hebrew root "to cover," referring to the canopy over it.
17. between the porch and …
altar—the porch of Solomon's temple on the east (
heathen should rule over them—This shows that not locusts, but human foes, are intended. The Margin translation, "use a byword against them," is not supported by the Hebrew.
wherefore should they say … Where is their
God?—that is, do not for thine own honor's sake, let the
heathen sneer at the God of Israel, as unable to save His people (
18. Then—when God sees His people penitent.
be jealous for his land—as a husband jealous of any dishonor done to the wife whom he loves, as if done to himself. The Hebrew comes from an Arabic root, "to be flushed in face" through indignation.
19. corn … wine …
oil—rather, as Hebrew, "the corn …
the wine … the oil," namely, which the locusts have
destroyed [Henderson]. Maurer not so well explains, "the corn, &c.,
necessary for your sustenance." "The Lord will answer," namely,
the prayers of His people, priests, and prophets. Compare in the case
of Sennacherib,
20. the northern army—The
Hebrew expresses that the north in relation to Palestine
is not merely the quarter whence the invader comes, but is his native
land, "the Northlander"; namely, the Assyrian or Babylonian (compare
face … hinder part—more applicable to a human army's van and rear, than to locusts. The northern invaders are to be dispersed in every other direction but that from which they had come: "a land barren and desolate," that is, Arabia-Deserta: "the eastern (or front) sea," that is, the Dead Sea: "the utmost (or hinder) sea," that is, the Mediterranean. In front and behind mean east and west; as, in marking the quarters of the world, they faced the east, which was therefore "in front"; the west was behind them; the south was on their right, and the north on their left.
stink—metaphor from locusts, which perish when blown by a storm into the sea or the desert, and emit from their putrefying bodies such a stench as often breeds a pestilence.
because he hath done great things—that
is, because the invader hath haughtily magnified himself in his
doings. Compare as to Sennacherib,
21-23. In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inhabitants, are addressed, the former two by personification.
Lord will do great things—In contrast
to the "great things" done by the haughty foe (
22. (
23. rejoice in the Lord—not merely in
the springing pastures, as the brute "beasts" which cannot raise
their thoughts higher (
former rain … the rain … the former
… the latter rain—The autumnal, or "former rain," from
the middle of October to the middle of December, is put first, as Joel
prophesies in summer when the locusts' invasion took place, and
therefore looks to the time of early sowing in autumn, when the
autumnal rain was indispensably required. Next, "the rain,"
generically, literally, "the showering" or "heavy rain." Next,
the two species of the latter, "the former and the latter rain" (in
March and April). The repetition of the "former rain" implies that He
will give it not merely for the exigence of that particular season when
Joel spake, but also for the future in the regular course of nature,
the autumn and the spring rain; the former being put first, in the
order of nature, as being required for the sowing in autumn, as the
latter is required in spring for maturing the young crop. The
Margin, "a teacher of righteousness," is wrong. For the same
Hebrew word is translated "former rain" in the next sentence,
and cannot therefore be differently translated here. Besides, Joel
begins with the inferior and temporal blessings, and not till
moderately—rather, "in due measure,"
as much as the land requires; literally, "according to right"; neither
too much nor too little, either of which extremes would hurt the crop
(compare
24. The effect of the seasonable rains shall be abundance of all articles of food.
25. locust … cankerworm … caterpiller
… palmer worm—the reverse order from
26. never be ashamed—shall no longer
endure the "reproach of the heathen (
27. know that I am in the midst of
Israel—As in the Old Testament dispensation God was present
by the Shekinah, so in the New Testament first, for a brief time by the
Word made flesh dwelling among us (
never be ashamed—not an unmeaning
repetition from
28. afterward—"in the last days" (
I will pour out—under the new
covenant: not merely, let fall drops, as under the Old Testament
(
my spirit—the Spirit "proceeding from
the Father and the Son," and at the same time one with the Father and
the Son (compare
sons … daughters … old …
young—not merely on a privileged few (
dreams … visions—(
29. And also—"And even." The very slaves
by becoming the Lord's servants are His freemen (
30, 31. As Messiah's manifestation is full of
joy to believers, so it has an aspect of wrath to unbelievers, which is
represented here. Thus when the Jews received Him not in His coming of
grace, He came in judgment on Jerusalem. Physical prodigies, massacres,
and conflagrations preceded its destruction [Josephus, Wars of the Jews]. To these the
language here may allude; but the figures chiefly symbolize political
revolutions and changes in the ruling powers of the world,
prognosticated by previous disasters (
32. call on … name of …
Lord—Hebrew, Jehovah.
Applied to Jesus in
shall be delivered—as the Christians
were, just before Jerusalem's destruction, by retiring to Pella, warned
by the Saviour (
as the Lord hath said—Joel herein refers, not to the other prophets, but to his own words preceding.
call—metaphor from an invitation to a
feast, which is an act of gratuitous kindness (
CHAPTER 3
1. bring again the captivity—that is, reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But the prophet comprises the whole redemption, beginning from the return out of Babylon, then continued from the first advent of Christ down to the last day (His second advent), when God will restore His Church to perfect felicity [Calvin].
2. Parallel to
all nations—namely, which have maltreated Judah.
plead with them—(
my heritage Israel—(
3. cast lots for my people—that is,
divided among themselves My people as their captives by lot. Compare as
to the distribution of captives by lot (
given a boy for … harlot—Instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave.
girl for wine—So valueless did they regard a Jewish girl that they would sell her for a draught of wine.
4. what have ye to do with me—Ye have no
connection with Me (that is, with My people: God identifying Himself
with Israel); I (that is, My people) have given you no cause of
quarrel, why then do ye trouble Me (that is, My people)? (Compare the
same phrase,
Tyre … Zidon …
Palestine—(
if ye recompense me—If ye injure
Me (My people), in revenge for fancied wrongs (
5. my silver … my gold—that is,
the gold and silver of My people. The Philistines and Arabians had
carried off all the treasures of King Jehoram's house (
6. Grecians—literally, "Javanites," that
is, the Ionians, a Greek colony on the coast of Asia Minor who were the
first Greeks known to the Jews. The Greeks themselves, however, in
their original descent came from Javan (
far from their border—far from Judea; so that the captive Jews were cut off from all hope of return.
7. raise them—that is, I will rouse them. Neither sea nor distance will prevent My bringing them back. Alexander, and his successors, restored to liberty many Jews in bondage in Greece [Josephus, Antiquities, 13.5; Wars of the Jews, 3.9,2].
8. sell them to … Sabeans—The
Persian Artaxerxes Mnemon and Darius Ochus, and chiefly the Greek
Alexander, reduced the Phœnician and Philistine powers. Thirty
thousand Tyrians after the capture of Tyre by the last conqueror, and
multitudes of Philistines on the taking of Gaza, were sold as slaves.
The Jews are here said to do that which the God of Judah does in
vindication of their wrong, namely, sell the Phœnicians who sold
them, to a people "far off," as was Greece, whither the Jews had been
sold. The Sabeans at the most remote extremity of Arabia Felix are
referred to (compare
9. The nations hostile to Israel are summoned
by Jehovah to "come up" (this phrase is used because Jerusalem was on a
hill) against Jerusalem, not that they may destroy it, but to be
destroyed by the Lord (
Prepare war—literally, sanctify
war: because the heathen always began war with religious ceremonies.
The very phrase used of Babylon's preparations against Jerusalem
(
10. Beat your ploughshares into
swords—As the foes are desired to "beat their ploughshares
into swords, and their pruning hooks into spears," that so
they may perish in their unhallowed attack on Judah and Jerusalem, so
these latter, and the nations converted to God by them, after the
overthrow of the antichristian confederacy, shall, on the contrary,
"beat their swords into ploughshares, and their spears into
pruning hooks," when under Messiah's coming reign there shall be
war no more (
let the weak say, I am strong—So
universal shall be the rage of Israel's foes for invading her, that
even the weak among them will fancy themselves strong
enough to join the invading forces. Age and infirmity were ordinarily
made valid excuses for exemption from service, but so mad shall be the
fury of the world against God's people, that even the feeble will not
desire to be exempted (compare
11. Assemble—"Hasten" [Maurer].
thither—to the valley of Jehoshaphat.
thy mighty ones—the warriors who fancy
themselves "mighty ones," but who are on that very spot to be
overthrown by Jehovah [Maurer]. Compare
"the mighty men" (
12. See
judge all the heathen round about—that
is, all the nations from all parts of the earth which have maltreated
Israel; not merely, as Henderson
supposes, the nations round about Jerusalem (compare
13. Direction to the ministers of vengeance to
execute God's wrath, as the enemy's wickedness is come to its full
maturity. God does not cut off the wicked at once, but waits till their
guilt is at its full (so as to the Amorites' iniquity,
14. The prophet in vision seeing the immense array of nations congregating, exclaims, "Multitudes, multitudes!" a Hebraism for immense multitudes.
valley of decision—that is, the valley
in which they are to meet their "determined doom." The same as "the
valley of Jehoshaphat," that is, "the valley of judgment" (see
on
15. (See on
16. (Compare
roar—as a lion (
Lord … the hope of his
people—or, "their refuge" (
17. shall ye know—experimentally by the
proofs of favors which I shall vouchsafe to you. So "know" (
dwelling in Zion—as peculiarly your God.
holy … no strangers pass
through—to attack, or to defile, the holy city (
18. mountains … drop …
wine—figurative for abundance of vines, which were
cultivated in terraces of earth between the rocks on the sides of the
hills of Palestine (
hills … flow with milk—that is, they shall abound in flocks and herds yielding milk plentifully, through the richness of the pastures.
waters—the great desideratum for
fertility in the parched East (
fountain … of … house of …
Lord … water … valley of Shittim—The blessings,
temporal and spiritual, issuing from Jehovah's house at Jerusalem,
shall extend even to Shittim, on the border between Moab and Israel,
beyond Jordan (
19. Edom—It was subjugated by David, but
revolted under Jehoram (
20. dwell for ever—(
21. cleanse … blood … not
cleansed—I will purge away from Judah the extreme guilt
(represented by "blood," the shedding of which was the climax of her
sin,
THE BOOK OF
AMOS
Commentary by A. R. Faussett
INTRODUCTION
Amos (meaning in
Hebrew "a burden") was (
Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.
The time of his prophesying was in the reigns of
Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel
(
He was contemporary with Hosea, only that the latter
continued to prophesy in reigns subsequent to Uzziah (
The first six chapters are without figure; the last
three symbolical, but with the explanation subjoined. He first
denounces the neighboring peoples, then the Jews, then Israel (from the
third chapter to the end), closing with the promise or restoration
under Messiah (
Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.
Two quotations from Amos occur in the New Testament
(compare
Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
CHAPTER 1
1. The words of Amos—that is, Amos'
oracular communications. A heading found only in
among the herdmen—rather, "shepherds";
both owning and tending sheep; from an Arabic root, "to mark
with pricks," namely, to select the best among a species of sheep and
goats ill-shapen and short-footed (as others explain the name
from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the
world to confound the mighty," and makes a humble shepherd reprove the
arrogance of Israel and her king arising from prosperity (compare
which he saw—in supernatural
vision (
two years before the
earthquake—mentioned in
2. will roar—as a lion (
from Zion … Jerusalem—the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations … mourn—poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel—the mountain promontory north
of Israel, in Asher, abounding in rich pastures, olives, and vines. The
name is the symbol of fertility. When Carmel itself "withers,"
how utter the desolation! (
3. Here begins a series of threatenings of
vengeance against six other states, followed by one against Judah, and
ending with one against Israel, with whom the rest of the prophecy is
occupied. The eight predictions are in symmetrical stanzas, each
prefaced by "Thus saith the Lord." Beginning with the sin of others,
which Israel would be ready enough to recognize, he proceeds to bring
home to Israel her own guilt. Israel must not think hereafter, because
she sees others visited similarly to herself, that such judgments are
matters of chance; nay, they are divinely foreseen and foreordered, and
are confirmations of the truth that God will not clear the guilty. If
God spares not the nations that know not the truth, how much less
Israel that sins wilfully (
for three transgressions … and for
four—If Damascus had only sinned once or twice, I would have
spared them, but since, after having been so often pardoned, they still
persevere so continually, I will no longer "turn away" their
punishment. The Hebrew is simply, "I will not reverse
it," namely, the sentence of punishment which follows; the
negative expression implies more than it expresses; that is, "I will
most surely execute it"; God's fulfilment of His threats being
more awful than human language can express. "Three and four" imply sin
multiplied on sin (compare
threshed—the very term used of the
Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz
(
4. Hazael … Ben-hadad—A black
marble obelisk found in the central palace of Nimroud, and now in the
British Museum, is inscribed with the names of Hazael and Ben-hadad of
Syria, as well as Jehu of Israel, mentioned as tributaries of
"Shalmanubar," king of Assyria. The kind of tribute from Jehu is
mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of
Hazael (
5. bar of Damascus—that is, the bar of
its gates (compare
the inhabitant—singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven—the same as Oon or
Un, a delightful valley, four hours' journey from Damascus,
towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to
"Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority,
perhaps the reference may be rather to the valley between Lebanon and
Anti-Lebanon, called El-Bekaa, where are the ruins of the
Baal-bek temple of the sun; so the Septuagint renders it
On, the same name as the city in Egypt bears, dedicated to the
sun-worship (
Kir—a region subject to Assyria (
6. Gaza—the southernmost of the five
capitals of the five divisions of Philistia, and the key to Palestine
on the south: hence put for the whole Philistine nation. Uzziah
commenced the fulfilment of this prophecy (see
because they carried away … the whole
captivity—that is, they left none. Compare with the phrase
here,
to deliver them up to Edom—Judah's
bitterest foe; as slaves (
7. fire—that is, the flame of war (
8. Ashdod, &c.—Gath alone is not
mentioned of the five chief Philistine cities. It had already been
subdued by David; and it, as well as Ashdod, was taken by Uzziah (
9. Tyrus … delivered up the …
captivity to Edom—the same charge as against the Philistines
(
remembered not the brotherly
covenant—the league of Hiram of Tyre with David and Solomon,
the former supplying cedars for the building of the temple and king's
house in return for oil and corn (
10. fire—(Compare
11. Edom … did pursue his
brother—(
cast off all pity—literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever—As Esau kept up his
grudge against Jacob, for having twice supplanted him, namely, as to
the birthright and the blessing (
12. Teman—a city of Edom, called from a
grandson of Esau (
Bozrah—a city of Edom (
13. Ammon—The Ammonites under Nahash
attacked Jabesh-gilead and refused to accept the offer of the latter to
save them, unless the Jabesh-gileadites would put out all their right
eyes (
ripped up … women with-child—as
Hazael of Syria also did (
14. Rabbah—the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest—that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind—parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
15. their king … princes—or else,
"their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint].
CHAPTER 2
1. burned … bones of … king of Edom
into lime—When Jehoram of Israel, Jehoshaphat of Judah, and
the king of Edom, combined against Mesha king of Moab, the latter
failing in battle to break through to the king of Edom, took the oldest
son of the latter and offered him as a burnt offering on the wall
(
2. Kirioth—the chief city of Moab,
called also Kir-Moab (
die with tumult—that is, amid the
tumult of battle (
3. the judge—the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.
4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.
law—the Mosaic code in general.
commandments—or statutes, the ceremonies and civil laws.
their lies—their lying idols (
after … which their fathers …
walked—We are not to follow the fathers in error, but must
follow the word of God alone. It was an aggravation of the Jews' sin
that it was not confined to preceding generations; the sins of the sons
rivalled those of their fathers (
5. a fire—Nebuchadnezzar.
6. Israel—the ten tribes, the main subject of Amos' prophecies.
sold the righteous—Israel's judges for
a bribe are induced to condemn in judgment him who has a righteous
cause; in violation of
the poor for a pair of
shoes—literally, "sandals" of wood, secured on the foot by
leather straps; less valuable than shoes. Compare the same phrase, for
"the most paltry bribe,"
7. pant after … dust of … earth on
… head of … poor—that is, eagerly thirst for this
object, by their oppression to prostrate the poor so as to cast the
dust on their heads in mourning on the earth (compare
turn aside … way of …
meek—pervert their cause (
a man and his father—a crime "not so
much as named among the Gentiles" (
go in unto the same maid—from
to profane my … name—Israel in such abominations, as it were, designedly seeks to insult God.
8. lay themselves … upon clothes laid to
pledge—the outer garment, which
by every altar—They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do.
drink … wine of the condemned—that is, wine bought with the money of those whom they unjustly fined.
9. Yet—My former benefits to you heighten your ingratitude.
the Amorite—the most powerful of all
the Canaanite nations, and therefore put for them all (
height … like …
cedars—(
destroyed his fruit … above … roots
… beneath—that is, destroyed him utterly (
10. brought you up from … Egypt—"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.
to possess the land of the Amorite—The
Amorites strictly occupied both sides of the Jordan and the mountains
afterward possessed by Judah; but they here, as in
11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.
of your young men—It was a specimen of
Israel's highly favored state, that, of the class most addicted to
pleasures, God chose those who by a solemn vow bound themselves to
abstinence from all produce of the vine, and from all ceremonial and
moral defilement. The Nazarite was not to shave (
Is it not even thus—Will any of you dare to deny it is so?
12. Ye so despised these My favors, as to
tempt the Nazarite to break his vow; and forbade the prophets
prophesying (
13. I am pressed under you—so Calvin (Compare
14. flight shall perish from … swift—Even the swift shall not be able to escape.
strong shall not strengthen his force—that is, shall not be able to use his strength.
himself—literally, "his life."
16. flee … naked—If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone.
CHAPTER 3
1. children of Israel—not merely the ten
tribes, but "the whole family brought up from Egypt"; all the
descendants of Jacob, including Judah and Benjamin. Compare
2. You only have I known—that is,
acknowledged as My people, and treated with peculiar favor (
therefore I will punish—the greater the privileges, the heavier the punishment for the abuse of them; for to the other offenses there is added, in this case, ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them.
3-6. Here follow several questions of a parable-like kind, to awaken conviction in the people.
Can two walk together, except they be
agreed?—Can God's prophets be so unanimous in prophesying
against you, if God's Spirit were not joined with them, or if their
prophecies were false? The Israelites were "at ease," not believing
that God was with the prophets in their denunciations of coming ruin to
the nation (
4. The same idea as in
Will a young lion cry out … if he—the "lion," not the "young lion."
have taken nothing?—The young lion just weaned lies silent, until the old lion brings the prey near; then the scent rouses him. So, the prophet would not speak against Israel, if God did not reveal to him Israel's sins as requiring punishment.
5. When a bird trying to fly upwards is made to fall upon the earth snare, it is a plain proof that the snare is there; so, Israel, now that thou art falling, infer thence, that it is in the snare of the divine judgment that thou art entangled [Ludovicus De Dieu].
shall one take up a snare from the earth, and have taken nothing—The bird-catcher does not remove his snare off the ground till he has caught some prey; so God will not withdraw the Assyrians, &c., the instruments of punishment, until they have had the success against you which God gives them. The foe corresponds to the "snare," suddenly springing from the ground and enclosing the bird on the latter touching it; the Hebrew is literally, "Shall the snare spring from the earth?" Israel entangled in judgments answers to the bird "taken."
6. When the sound of alarm is trumpeted by the watchman in the city, the people are sure to run to and fro in alarm (Hebrew, literally). Yet Israel is not alarmed, though God threatens judgments.
shall there be evil in a city, and the Lord hath not done it?—This is the explanation of the preceding similes: God is the Author of all the calamities which come upon you, and which are foretold by His prophets. The evil of sin is from ourselves; the evil of trouble is from God, whoever be the instruments.
7. his secret—namely, His purpose hidden
from all, until it is revealed to His prophets (compare
unto his servants—who being
servants cannot but obey their Lord in setting forth His purpose
(namely, that of judgment against Israel) (
8. As when "the lion roars" (compare
9. Publish in … palaces—as being
places of greatest resort (compare
Ashdod—put for all Philistia. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," namely, lest the heathen should glory over Israel). Even these idolaters, in looking on your enormities, will condemn you; how much more will the holy God?
upon the mountains of Samaria—on the
hills surrounding and commanding the view of Samaria, the metropolis of
the ten tribes, which was on a lower hill (
tumults—caused by the violence of the
princes of Israel in "oppressions" of the poor (
10. know not to do—Their moral
corruption blinds their power of discernment so that they cannot do
right (
store up violence and robbery—that is,
treasures obtained by "violence and robbery" (
11. Translate, "An adversary (the abruptness
produces a startling effect)! and that too, from every side of
the land." So in the fulfilment,
bring down thy strength from thee—that
is, bring thee down from thy strength (the strength on which thou didst
boast thyself): all thy resources (
palaces shall be spoiled—a just
retribution in kind (
12. shepherd—a pastoral image, appropriately used by Amos, a shepherd himself.
piece of … ear—brought by the
shepherd to the owner of the sheep, so as not to have to pay for the
loss (
that dwell in Samaria in the corner of a
bed—that is, that live luxuriously in Samaria (compare
in Damascus in a couch—Jeroboam II had
lately restored Damascus to Israel (
13. testify in the house, &c.—that
is, against the house of Jacob. God calls on the same persons as
in
God of hosts—having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens.
14. That—rather, "since," or "for." This
verse is not, as English Version translates, the thing which the
witnesses cited are to "testify" (
I will also visit … Beth-el—the
golden calves which were the source of all "the transgressions of
Israel" (
horns of the altar—which used to be
sprinkled with the blood of victims. They were horn-like projecting
points at the corners of ancient altars. The singular, "altar,"
refers to the great altar erected by Jeroboam to the calves. The
"altars," plural, refer to the lesser ones made in imitation of
the great one (
15. winter … summer house—(
houses of ivory—having their walls,
doors, and ceilings inlaid with ivory. So Ahab's house (
CHAPTER 4
1. kine of Bashan—fat and wanton cattle
such as the rich pasture of Bashan (east of Jordan, between Hermon and
Gilead) was famed for (
say to their masters—that is, to
their king, with whom the princes indulged in potations (
2. The Lord—the same Hebrew as
"masters" (
by his holiness—which binds Him to
punish the guilty (
he will take yon away—that is God by the instrumentality of the enemy.
with hooks—literally, "thorns"
(compare
3. go out at the breaches—namely, of the city walls broken by the enemy.
every cow at that which is before
her—figurative for the once luxurious nobles (compare
"kine of Bashan,"
ye shall cast them into the
palace—"them," that is, "your posterity," from
4. God gives them up to their self-willed
idolatry, that they may see how unable their idols are to save them
from their coming calamities. So
Beth-el—(
Gilgal—(
sacrifices every morning—as commanded
in the law (
after three years—every third year;
literally, "after three (years of) days" (that is, the fullest
complement of days, or a year); "after three full years."
Compare
5. offer—literally, "burn incense"; that
is, "offer a sacrifice of thanksgiving with burnt incense and
with leavened bread." The frankincense was laid on the meat offering,
and taken by the priest from it to burn on the altar (
this liketh you—that is, this is what ye like.
6-11. Jehovah details His several
chastisements inflicted with a view to reclaiming them: but adds to
each the same sad result, "yet have ye not returned unto Me" (
cleanness of teeth—explained by the
parallel, "want of bread." The famine alluded to is that mentioned in
7. withholden … rain … three months to
… harvest—the time when rain was most needed, and when
usually "the latter rain" fell, namely, in spring, the latter half of
February, and the whole of March and April (
rain upon one city … not … upon another—Any rain that fell was only partial.
8. three cities wandered—that is, the
inhabitants of three cities (compare
9. blasting—the blighting influence of
the east wind on the corn (
when … gardens … increased—In vain ye multiplied your gardens, &c., for I destroyed their produce. Bochart supports Margin, "the multitude of your gardens."
palmer worm—A species of locust
is here meant, hurtful to fruits of trees, not to herbage or corn. The
same east wind which brought the drought, blasting, and mildew, brought
also the locusts into Judea [Bochart],
(
10. pestilence after the manner of
Egypt—such as I formerly sent on the Egyptians (
have taken away your horses—literally,
"accompanied with the captivity of your horses"; I have given up your
young men to be slain, and their horses to be taken by the foe (compare
stink of your camps—that is, of your
slain men (compare
to come up unto your nostrils—The Hebrew is more emphatic, "to come up, and that unto your nostrils."
11. some of you—some parts of your territory.
as God overthrew Sodom—(
as a firebrand plucked out of …
burning—(Compare
12. Therefore—as all chastisements have failed to make thee "return unto Me."
thus will I do unto thee—as I have
threatened (
prepare to meet thy God—God is about
to inflict the last and worst judgment on thee, the extinction of thy
nationality; consider then what preparation thou canst make for
encountering Him as thy foe (
13. The God whom Israel is to "prepare to
meet" (
wind—not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind."
declareth unto man … his
thought—(
maketh … morning darkness—(
treadeth upon … high places—God
treadeth down the proud of the earth. He subjects to Him all things
however high they be (
CHAPTER 5
1. lamentation—an elegy for the
destruction coming on you. Compare
2. virgin of Israel—the Israelite state
heretofore unsubdued by foreigners. Compare
no more rise—in the existing order of
things: in the Messianic dispensation it is to rise again, according to
many prophecies. Compare
forsaken upon her land—or, "prostrated
upon," &c. (compare
3. went out by a thousand—that is, "the
city from which there used to go out a thousand" equipped for war.
"City" is put for "the inhabitants of the city," as in
shall leave … hundred—shall have
only a hundred left, the rest being destroyed by sword and pestilence
(
4. Seek ye me, and ye shall
live—literally, "Seek … Me, and live." The
second imperative expresses the certainty of "life" (escape from
judgment) resulting from obedience to the precept in the first
imperative. If they perish, it is their own fault; God would forgive,
if they would repent (
5. seek not Beth-el—that is, the calves at Beth-el.
Gilgal—(See on
Beer-sheba—in Judah on the southern
frontier towards Edom. Once "the well of the oath" by Jehovah,
ratifying Abraham's covenant with Abimelech, and the scene of his
calling on "the Lord, the everlasting God" (
Gilgal shall surely go into captivity—a play on similar sounds in the Hebrew, Gilgal, galoh, yigleh: "Gilgal (the place of rolling) shall rolling be rolled away."
Beth-el shall come to naught—Beth-el
(that is, the "house of God"), called because of its vain idols
Beth-aven (that is, "the house of vanity," or "naught,"
6. break out like fire—bursting through
everything in His way. God is "a consuming fire" (
the house of Joseph—the kingdom of
Israel, of which the tribe of Ephraim, Joseph's son, was the chief
tribe (compare
none to quench it in Beth-el—that is, none in Beth-el to quench it; none of the Beth-el idols on which Israel so depended, able to remove the divine judgments.
7. turn judgment to wormwood—that is, pervert it to most bitter wrong. As justice is sweet, so injustice is bitter to the injured. "Wormwood" is from a Hebrew root, to "execrate," on account of its noxious and bitter qualities.
leave on righteousness in …
earth—Maurer translates,
"cast righteousness to the ground," as in
8. the seven stars—literally, the
heap or cluster of seven larger stars and others smaller
(
shadow of death—Hebraism for the densest darkness.
calleth for the waters of the sea—both
to send deluges in judgment, and the ordinary rain in
mercy (
9. strengtheneth the spoiled—literally,
"spoil" or "devastation": hence the "person spoiled." Winer, Maurer, and
the best modern critics translate, "maketh devastation (or
destruction) suddenly to arise," literally, "maketh it to
gleam forth like the dawn." Ancient versions support English
Version. The Hebrew is elsewhere used, to make, to shine,
to make glad: and as English Version here (
the spoiled shall come—"devastation,"
or "destruction shall come upon" [Maurer]. English Version expresses that,
strong as Israel fancies herself after the successes of Jeroboam II
(
10. him that rebuketh in the gate—the
judge who condemns their iniquity in the place of
judgment (
abhor him that speaketh uprightly—the
prophet telling them the unwelcome truth: answering in the
parallelism to the judge, "that rebuketh in the gate" (compare
11. burdens of wheat—burdensome taxes levied in kind from the wheat of the needy, to pamper the lusts of the great [Henderson]. Or wheat advanced in time of scarcity, and exacted again at a burdensome interest [Rabbi Salomon].
built houses … but not dwell in them
… vineyards, … but not drink wine of
them—according to the original prophecy of Moses (
12. they afflict … they take—rather, "(ye) who afflict … take."
bribe—literally, a price with
which one who has an unjust cause ransoms himself from your
sentence (
turn aside the poor in the gate—refuse
them their right in the place of justice (
13. the prudent—the spiritually wise.
shall keep silence—not mere silence of
tongue, but the prudent shall keep himself quiet from taking part in
any public or private affairs which he can avoid: as it is "an evil
time," and one in which all law is set at naught.
14. and so—on condition of your "seeking good."
shall be with you, as ye have
spoken—as ye have boasted; namely, that God is with you, and
that you are His people (
15. Hate … evil … love …
good—(
judgment in the gate—justice in the place where causes are tried.
it may be that the Lord … will be
gracious—so, "peradventure" (
the remnant of Joseph—(see
16. Therefore—resumed from
the Lord—Jehovah.
the God of hosts, the Lord—an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal.
streets … highways—the broad open spaces and the narrow streets common in the East.
call the husbandman to mourning—The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails.
such as are skilful of
lamentation—professional mourners hired to lead off the
lamentations for the deceased; alluded to in
17. in all vineyards … wailing—where usually songs of joy were heard.
pass through thee—taking vengeance
(
18. Woe unto you who do not scruple to say in
irony, "We desire that the day of the Lord would come," that is, "Woe
to you who treat it as if it were a mere dream of the prophets" (
to what end is it for you!—Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy.
19. As if a man did flee … a lion, and a
bear met him—Trying to escape one calamity, he falls into
another. This perhaps implies that in
leaned … on the wall—on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them.
21. I hate, I despise—The two verbs joined without a conjunction express God's strong abhorrence.
your feast days—yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution.
I will not smell—that is, I will take
no delight in the sacrifices offered (
in your solemn assemblies—literally,
"days of restraint."
22. meat offerings—flour, &c. Unbloody offerings.
peace offerings—offerings for obtaining from God peace and prosperity. Hebrew, "thank offerings."
23. Take … away from me—literally,
"Take away, from upon Me"; the idea being that of a
burden pressing upon the bearer. So
the noise of thy songs—The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable noise.
I will not hear—Isaiah substitutes
"prayers" (
24. judgment—justice.
run down—literally, "roll," that is,
flow abundantly (
25, 26. Have ye offered? &c.—Yes: ye
have. "But (all the time with strange inconsistency) ye have borne
(aloft in solemn pomp) the tabernacle (that is, the portable shrine, or
model tabernacle: small enough not to be detected by Moses;
compare
Molech … Chiun—"Molech" means
"king" answering to Mars [Bengel]; the Sun [Jablonski]; Saturn, the same as "Chiun"
[Maurer]. The Septuagint
translates "Chiun" into Remphan, as Stephen quotes it (
the star of your god—R. Isaac Caro says all the astrologers represented
Saturn as the star of Israel. Probably there was a figure of a
star on the head of the image of the idol, to represent the planet
Saturn; hence "images" correspond to "star" in the parallel clause. A
star in hieroglyphics represents God (
27. beyond Damascus—In
CHAPTER 6
1. named chief of the nations—that is,
you nobles, so eminent in influence, that your names are celebrated
among the chief nations [Ludovicus De
Dieu]. Hebrew, "Men designated by name among the
first-fruits of the nations," that is, men of note in Israel, the
people chosen by God as first of the nations (
to whom … Israel came—that is,
the princes to whom the Israelites used to repair for the decision of
controversies, recognizing their authority [Maurer]. I prefer to refer "which" to the antecedent
"Zion" and "Samaria"; these were esteemed "chief" strongholds among the
heathen nations "to whom … Israel came" when it entered Canaan;
2. Calneh—on the east bank of the
Tigris. Once powerful, but recently subjugated by Assyria (
Hameth—subjugated by Jeroboam II
(
Gath—subjugated by Uzziah (
be they better—no. Their so recent
subjugation renders it needless for Me to tell you they are not.
And yet they once were; still they could not defend themselves
against the enemy. How vain, then, your secure confidence in the
strength of Mounts Zion and Samaria! He takes cities respectively east,
north, south, and west of Israel (compare
3. Ye persuade yourselves that "the evil day"
foretold by the prophets is "far off," though they declare it near
(
4. (See
beds of ivory—that is, adorned, or
inlaid, with ivory (
stretch themselves—in luxurious self-indulgence.
lambs out of the flock—picked out as the choicest, for their owners' selfish gratification.
5. chant—literally, "mark distinct sounds and tones."
viol—the lyre, or lute.
invent … instruments … like
David—They fancy they equal David in musical skill (
6. drink … in bowls—in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer.
chief ointments—that is, the most costly: not for health or cleanliness, but wanton luxury.
not grieved for the affliction of
Joseph—literally, "the breach," that is, the national wound
or calamity (
7. Therefore … shall they go captive with
the first—As they were first among the people in rank (
banquet—literally, the "merry-making
shout of revellers"; from an Arabic root, "to cry out." In the
Hebrew, marzeach; here, there is an allusion to mizraqu,
"bowls" (
them that stretched themselves—on
luxurious couches (
8. the excellency of Jacob—(
hate his palaces—as being the
storehouses of "robbery" (
the city—collectively: both Zion and
Samaria (
all that is therein—literally, "its
fulness"; the multitude of men and of riches in it (compare
9. If as many as ten (
10. a man's uncle—The nearest relatives
had the duty of burying the dead (
and he that burneth him—the uncle, who
is also at the same time the one that burneth him (one of the
"ten,"
the bones—that is, the dead
body (
say unto him that is by the sides of the
house—that is, to the only one left of the ten in the
interior of the house [Maurer]
(compare Note, see on
Hold thy tongue … we may not …
mention … the Lord—After receiving the reply, that none
is left besides the one addressed, when the man outside fancies the man
still surviving inside to be on the point, as was customary, of
expressing devout gratitude to God who spared him, the man outside
interrupts him, "Hold thy tongue! for there is not now cause for
mentioning with praise (
11. commandeth, and he will smite—His
word of command, when once given, cannot but be fulfilled (
great house … little house—He
will spare none, great or small (
12. In turning "judgment (justice) into gall (poison), and … righteousness into hemlock" (or wormwood, bitter and noxious), ye act as perversely as if one were to make "horses run upon the rock" or to "plough with oxen there" [Maurer]. As horses and oxen are useless on a rock, so ye are incapable of fulfilling justice [Grotius]. Ye impede the course of God's benefits, because ye are as it were a hard rock on which His favor cannot run. "Those that will not be tilled as fields, shall be abandoned as rocks" [Calvin].
13. rejoice in a thing of naught—that is, in your vain and fleeting riches.
Have we not taken to us horns—that is,
acquired power, so as to conquer our neighbors (
14. from the entering in of Hamath—the
point of entrance for an invading army (as Assyria) into Israel from
the north; specified here, as Hamath had been just before subjugated by
Jeroboam II (
unto the river of the wilderness—that
is, to Kedron, which empties itself into the north bay of the Dead Sea
below Jericho (
CHAPTER 7
1. showed … me; and, behold—The
same formula prefaces the three visions in this chapter, and the fourth
in
grasshoppers—rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [Maurer].
the latter growth—namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.
the king's mowings—the first-fruits of
the mown grass, tyrannically exacted by the king from the people. The
literal locusts, as in Joel, are probably symbols of human foes: thus
the "growth" of grass "after the king's mowings" will mean the
political revival of Israel under Jeroboam II (
2. by whom shall Jacob arise?—If Thou, O
God, dost not spare, how can Jacob maintain his ground, reduced
as he is by repeated attacks of the Assyrians, and erelong about to be
invaded by the Assyrian Pul (
he is small—reduced in numbers and in strength.
3. repented for this—that is, of this.
The change was not in the mind of God (
It shall not be—Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.
4. called to contend—that is, with
Israel judicially (
devoured the … deep—that is, a
great part of Israel, whom he carried away. Waters are the
symbol for many people (
did eat up a part—namely, all the
land (compare
7. wall made by a plumb-line—namely, perpendicular.
8. plumb-line in … midst of …
Israel—No longer are the symbols, as in the former two,
stated generally; this one is expressly applied to Israel. God's
long-suffering is worn out by Israel's perversity: so Amos ceases to
intercede (compare
not … pass by … any
more—not forgive them any more (
9. high places—dedicated to idols.
of Isaac—They boasted of their
following the example of their forefather Isaac, in erecting high
places at Beer-sheba (
house of Jeroboam with …
sword—fulfilled in the extinction of Zachariah, son of
Jeroboam II, the last of the descendants of Jeroboam I, who had
originated the idolatry of the calves (
10. priest of Beth-el—chief priest of
the royal sanctuary to the calves at Beth-el. These being a device of
state policy to keep Israel separate from Judah. Amaziah construes Amos
words against them as treason. So in the case of Elijah and Jeremiah
(
in the midst of …
Israel—probably alluding to Amos' own words, "in the midst of
… Israel" (
land is not able to bear all his words—They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.
11. Jeroboam shall die, &c.—Amos had
not said this: but that "the house of Jeroboam" should fall
"with the sword" (
12. Also—Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.
seer—said contemptuously in reference to Amos' visions which precede.
there eat bread—You can earn a
livelihood there, whereas remaining here you will be ruined. He judges
of Amos by his own selfishness, as if regard to one's own safety and
livelihood are the paramount considerations. So the false prophets
(
13. prophesy not again—(
at Beth-el—Amaziah wants to be let alone at least in his own residence.
the king's chapel—Beth-el was
preferred by the king to Dan, the other seat of the calf-worship, as
being nearer Samaria, the capital, and as hallowed by Jacob of old
(
king's court—that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
14. I was no prophet—in answer to
Amaziah's insinuation (
prophet's son—that is, disciple.
Schools of prophets are mentioned first in First Samuel; in these
youths were educated to serve the theocracy as public instructors. Only
in the kingdom of the ten tribes is the continuance of the schools of
the prophets mentioned. They were missionary stations near the chief
seats of superstition in Israel, and associations endowed with the
Spirit of God; none were admitted but those to whom the Spirit had been
previously imparted. Their spiritual fathers travelled about to visit
the training schools, and cared for the members and even their widows
(
sycamore—abounding in Palestine. The
fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of
the fig and the mulberry. It was only eaten by the poorest (compare
gatherer—one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.
15. took me as I followed the flock—So
David was taken (
unto my people—"against" [Maurer]; so
16. drop—distil as the refreshing drops
of rain (
17. Thy wife shall be an harlot in the
city—that is, shall be forced by the enemy, while thou art
looking on, unable to prevent her dishonor (
divided by line—among the foe.
a polluted land—Israel regarded every
foreign land as that which really her own land was now, "polluted"
(
CHAPTER 8
1. summer fruit—Hebrew, kitz. In
2. end—(
3. songs of … temple—(
they shall cast them forth with
silence—not as the Margin, "be silent." It is an
adverb, "silently." There shall be such great slaughter as even to
prevent the bodies being buried [Calvin]. There shall be none of the usual
professional mourners (
4. Hear—The nobles needed to be urged thus, as hating to hear reproof.
swallow up the needy—or, "gape after,"
that is, pant for their goods; so the word is used,
to make the poor … to fail—"that
they (themselves) may be placed alone in the midst of the earth" (
5. So greedy are they of unjust gain that they
cannot spare a single day, however sacred, from pursuing it. They are
strangers to God and enemies to themselves, who love market days better
than sabbath days; and they who have lost piety will not long keep
honesty. The new moons (
set forth wheat—literally, "open out" stores of wheat for sale.
ephah—containing three seahs, or above three pecks.
making … small—making it below the just weight to purchasers.
shekel great—taking from purchasers a
greater weight of money than was due. Shekels used to be weighed
out in payments (
6. buy … poor for silver … pair of
shoes—that is, that we may compel the needy for money, or any
other thing of however little worth, to sell themselves to us as
bondmen, in defiance of
sell the refuse of … wheat—which contains no nutriment, but which the poor eat at a low price, being unable to pay for flour.
7. Lord hath sworn by the excellency of
Jacob—that is, by Himself, in whom Jacob's seed glory [Maurer]. Rather, by the spiritual privileges
of Israel, the adoption as His peculiar people [Calvin], the temple, and its Shekinah symbol of His
presence. Compare
never forget—not pass by
without punishing (
8. the land … rise up wholly as a
flood—The land will, as it were, be wholly turned into a
flooding river (a flood being the image of overwhelming calamity,
cast out and drowned, &c.—swept
away and overwhelmed, as the land adjoining the Nile is by it, when
flooding (
9. "Darkness" made to rise "at noon" is the
emblem of great calamities (
10. baldness—a sign of mourning (
I will make it as … mourning of an only
son—"it," that is, "the earth" (
11. famine of … hearing the words of the
Lord—a just retribution on those who now will not hear the
Lord's prophets, nay even try to drive them away, as Amaziah did (
12. they shall wander from sea to sea—that is, from the Dead Sea to the Mediterranean, from east to west.
from … north … to …
east—where we might expect "from north to south." But so
alienated was Israel from Judah, that no Israelite even then would
think of repairing southward, that is, to Jerusalem for
religious information. The circuit is traced as in
13. faint for thirst—namely, thirst for
hearing the words of the Lord, being destitute of all other comfort. If
even the young and strong faint, how much more the infirm (
14. swear by the sin of Samaria—namely,
the calves (
The manner—that is, as "the way" is
used (
Thy god, O Dan—the other golden calf
at Dan (
liveth … liveth—rather, "May thy god … live … may the manner … live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"
CHAPTER 9
None can escape the coming judgment in any
hiding-place: for God is omnipresent and irresistible (
1. Lord … upon the altar—namely,
in the idolatrous temple at Beth-el; the calves which were spoken of in
lintel—rather, the sphere-like capital of the column [Maurer].
posts—rather, "thresholds," as in
cut them in the head—namely, with the
broken fragments of the capitals and columns (compare
slay the last of them—their posterity
[Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His
angels, ministers of judgment (compare
he that fleeth … shall not flee
away—He who fancies himself safe and out of reach of the
enemy shall be taken (
2. Though they dig into hell—though they
hide ever so deeply in the earth (
though they climb up to heaven—though
they ascend the greatest heights (
3. Carmel—where the forests, and, on the
west side, the caves, furnished hiding-places (
the sea—the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.
command the serpent—the sea-serpent, a
term used for any great water monster (
4. though they go into captivity—hoping to save their lives by voluntarily surrendering to the foe.
5. As Amos had threatened that nowhere should
the Israelites be safe from the divine judgments, he here shows God's
omnipotent ability to execute His threats. So in the case of the threat
in
6. stories—literally, "ascents," that
is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in
founded his troop—namely, all animate
creatures, which are God's troop, or host (
7. unto me—however great ye seem to
yourselves. Do not rely on past privileges, and on My having
delivered you from Egypt, as if therefore I never would remove you from
Canaan. I make no more account of you than of "the Ethiopian" (compare
8. eyes … upon the sinful
kingdom—that is, I am watching all its sinful course in order
to punish it (compare
not utterly destroy the house of
Jacob—Though as a "kingdom" the nation is now utterly to
perish, a remnant is to be spared for "Jacob," their forefather's sake
(compare
9. sift—I will cause the Israelites to
be tossed about through all nations as corn is shaken about in a sieve,
in such a way, however, that while the chaff and dust (the wicked) fall
through (perish), all the solid grains (the godly elect) remain (are
preserved), (
10. All the sinners—answering to the
chaff in the image in
overtake … us—"come on us from behind" [Maurer].
11. In that day—quoted by James (
tabernacle of David—not "the
house of David," which is used of his affairs when prospering
(
breaches thereof—literally, "of them," that is, of the whole nation, Israel as well as Judah.
as in … days of old—as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.
12. That they may possess … remnant of Edom,
and of all the heathen—"Edom," the bitter foe, though the
brother, of Israel; therefore to be punished (
which are called by my name—that is,
who belong to Me, whom I claim as Mine (
13. the days come—at the future restoration of the Jews to their own land.
ploughman shall overtake … reaper …
treader of grapes him that soweth—fulfilling
soweth seed—literally, "draweth it forth," namely, from the sack in order to sow it.
mountains … drop sweet wine—an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.
14. build the waste cities—(
15. plant them … no more be pulled
up—(
thy God—Israel's; this is the ground of their restoration, God's original choice of them as His.
THE BOOK OF
OBADIAH
Commentary by A. R. Faussett
INTRODUCTION
This is the shortest book in the Old Testament. The
name means "servant of Jehovah." Obadiah stands fourth among the minor
prophets according to the Hebrew arrangement of the canon, the fifth
according to the Greek. Some consider him to be the same as the Obadiah
who superintended the restoration of the temple under Josiah, 627 B.C. (
Jerome makes him
contemporary with Hosea, Joel, and Amos. It is an argument in favor of
this view that Jeremiah would be more likely to insert in his
prophecies a portion from a preceding prophet than from a contemporary.
If so, the allusion in
This book may be divided into two parts: (1)
CHAPTER 1
1. Obadiah—that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We—I and my people.
heard—(
and an ambassador is sent—Yea, an
ambassador is already sent, namely, an angel, to stir up the
Assyrians (and afterwards the Chaldeans) against Edom. The result of
the ambassador's message on the heathen is, they simultaneously
exclaim, "Arise ye, and let us (with united strength) rise," &c.
2. I have made thee small—Thy reduction
to insignificance is as sure as if it were already accomplished;
therefore the past tense is used [Maurer]. Edom then extended from Dedan of Arabia to
Bozrah in the north (
3. clefts of … rock—(
4. exalt thyself—or supply from
the second clause, "thy nest" [Maurer]
(Compare
set … nest among …
stars—namely, on the loftiest hills which seem to reach the
very stars. Edom is a type of Antichrist (
thence will I bring thee down—in spite
of thy boast (
5. The spoliation which thou shalt suffer
shall not be such as that which thieves cause, bad as that is, for
these when they have seized enough, or all they can get in a hurry,
leave the rest—nor such as grape-gatherers cause in a vineyard,
for they, when they have gathered most of the grapes, leave gleanings
behind—but it shall be utter, so as to leave thee nothing. The
exclamation, "How art thou cut off!" bursting in amidst the words of
the image, marks strongly excited feeling. The contrast between Edom
where no gleanings shall be left, and Israel where at the worst a
gleaning is left (
6. How are the things of Esau searched
out!—by hostile soldiers seeking booty. Compare with
hidden things—or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.
7. Men of thy confederacy—that is, thy confederates.
brought thee … to the
border—that is, when Idumean ambassadors shall go to
confederate states seeking aid, these latter shall conduct them with
due ceremony to their border, giving them empty compliments, but not
the aid required [Drusius]. This view
agrees with the context, which speaks of false friends deceiving
Edom: that is, failing to give help in need (compare
the men that were at peace with
thee—literally, "the men of thy peace." Compare
they that eat thy bread—the poorer
tribes of the desert who subsisted on the bounty of Edom. Compare again
have laid a wound under thee—"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. Maurer translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding—none of the wisdom
for which Edom was famed (see
in him—instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.
8. (
in that day … even destroy—Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau—that is, Idumea, which was a mountainous region.
9. cut off by slaughter—Maurer translates, "on account of the slaughter,"
namely, that inflicted on Judea by Edom (compare
10. against thy brother—This aggravates
the sin of Esau, that it was against him who was his brother by birth
and by circumcision. The posterity of Esau followed in the steps of
their father's hatred to Jacob by violence against Jacob's seed (
Jacob—not merely his own brother, but
his twin brother; hence the name Jacob, not Israel, is
here put emphatically. Compare
shame … cover thee—(
for ever—(
11. thou stoodest on the other side—in
an attitude of hostility, rather than the sympathy which became a
brother, feasting thine eyes (see
strangers—the Philistines, Arabians in
the reign of Jehoram, &c. (
carried … captive his forces—his
"host" (
cast lots upon Jerusalem—(
12. looked on—with malignant pleasure,
and a brutal stare. So the antitypes, Messiah's foes (
the day of thy brother—his day of calamity.
became a stranger—that is, was
banished as an alien from his own land. God sends heavy calamities on
those who rejoice in the calamities of their enemies (
spoken proudly—literally, "made great
the mouth"; proudly insulting the fallen (
13. substance—translated "forces" in
14. stood in the crossway, to cut off those of his—Judah's.
that did escape—The Jews naturally fled by the crossways. (Maurer translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.
15. For—resumptive in connection with
the day of the Lord—the day in which
He will manifest Himself as the Righteous Punisher of the ungodly
peoples (
as thou hast done, it shall be done unto
thee—the righteous principle of retribution in kind (
thy reward—the reward of thy deed
(compare
16. ye … upon my holy mountain—a
periphrasis for, "ye Jews" [Maurer],
whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My
holy mountain," expresses the reason of the vengeance to be taken on
Judah's foes; namely, that Jerusalem is God's holy mountain, the seat
of His temple, and Judah His covenant-people.
as ye have drunk, &c.—namely, the
cup of wrath, being dispossessed of your goods and places as a nation,
by Edom and all the heathen; so shall all the heathen (Edom included)
drink the same cup (
continually—whereas Judah's calamity
shall be temporary (
swallow down—so as not to leave
anything in the cup of calamity; not merely "drink" (
be as though they had not been—not a
trace left of their national existence (
17. upon … Zion …
deliverance—both in the literal sense and spiritual sense
(
there shall be holiness—that is, Zion
shall be sacrosanct or inviolable: no more violated by foreign invaders
(
18. fire—See the same figure,
house of Jacob … Joseph—that is,
the two kingdoms, Judah and Ephraim or Israel [Jerome]. The two shall form one kingdom, their
former feuds being laid aside (
stubble—(
19. they of the south—The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.
they of the plain—The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.
and they shall possess the fields of Ephraim—that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.
Benjamin shall possess Gilead—that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.
20. the captivity of this host—that is, the captives of this multitude of Israelites.
shall possess that of the
Canaanites—Maurer translates,
"the captives … whom the Canaanites (carried away captive into
Phœnicia) even unto Zarephath, shall possess the south," namely,
Idumea as well as the south (
even unto Zarephath—near Zidon; called
Sarepta in
in Sepharad—that is, the Bosphorus
[Jerome, from his Hebrew
Instructor]. Sephar, according to others (
21. saviours—There will be in the
kingdom yet to come no king, but a prince; the sabbatic period of the
judges will return (compare the phrase so frequent in Judges, only once
found in the times of the kings,
to judge … Esau—to punish
(so "judge,"
kingdom shall be the Lord's—under
Messiah (
THE BOOK OF
JONAH
Commentary by A. R. Faussett
INTRODUCTION
Jonah was the son of
Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in
As early as Julian and
Porphyry, pagans ridiculed the credulity
of Christians in believing the deliverance of Jonah by a fish. Some
infidels have derived it from the heathen fable of the deliverance of
Andromeda from a sea monster by Perseus [Apollodorus, The Library, 2.4,3]; or from
that of Arion the musician thrown into the sea by sailors, and carried
safe to shore on a dolphin [Herodotus,
History, 1.24]; or from that of Hercules, who sprang into the
jaws of a sea monster, and was three days in its belly, when he
undertook to save Hesione [Diodorus
Siculus, Historical Library, 4.42; Homer, The Iliad, 20.145; 21.442]. Probably
the heathen fables are, vice versa, corruptions of the sacred
narrative, if there be any connection. Jerome states that near Joppa lay rocks, pointed out
as those to which Andromeda was bound when exposed to the sea monster.
This fable implies the likelihood of the story of Jonah having passed
through the Phœnicians in a corrupted form to Greece. That the
account of Jonah is history, and not parable (as rationalists
represent), appears from our Lord's reference to it, in which the
personal existence, miraculous fate, and prophetical
office of Jonah are explicitly asserted: "No sign shall be given
but the sign of the prophet Jonas: for, as Jonas was
three days and three nights in the whale's belly, so shall the Son of
man be three days and three nights in the heart of the earth" (
It seemed strange to Kimchi, a Jew himself, that the Book of Jonah is
among the Scriptures, as the only prophecy in it concerns Nineveh, a
heathen city, and makes no mention of Israel, which is referred to by
every other prophet. The reason seems to be: a tacit reproof of Israel
is intended; a heathen people were ready to repent at the first
preaching of the prophet, a stranger to them; but Israel, who boasted
of being God's elect, repented not, though warned by their own prophets
at all seasons. This was an anticipatory streak of light before the
dawn of the full "light to lighten the Gentiles" (
Nineveh in particular was chosen to teach Israel
these lessons, on account of its being capital of the then world
kingdom, and because it was now beginning to make its power felt by
Israel. Our Lord (
The book is prose narrative throughout, except the
prayer of thanksgiving in the second chapter (
The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [Layard]. A more ancient tradition of Jerome's time placed the tomb in Jonah's native village of Gath-hepher.
CHAPTER 1
1. Jonah—meaning in Hebrew,
"dove." Compare
Amittai—Hebrew for "truth," "truth-telling"; appropriate to a prophet.
2. to Nineveh—east of the Tigris,
opposite the modern Mosul. The only case of a prophet being sent to the
heathen. Jonah, however, is sent to Nineveh, not solely for Nineveh's
good, but also to shame Israel, by the fact of a heathen city
repenting at the first preaching of a single stranger, Jonah, whereas
God's people will not repent, though preached to by their many national
prophets, late and early. Nineveh means "the residence of Ninus," that
is, Nimrod.
great city—four hundred eighty stadia
in circumference, one hundred fifty in length, and ninety in breadth
[Diodorus Siculus, 2.3]. Taken by
Arbaces the Mede, in the reign of Sardanapalus, about the seventh year
of Uzziah; and a second time by Nabopolassar of Babylon and Cyaxares
the Mede in 625 B.C. See on
cry—(
come up before me—(
3. flee—Jonah's motive for flight is
hinted at in
from the presence of the Lord—(Compare
went down—appropriate in going from
land to the sea (
Joppa—now Jaffa, in the region of Dan;
a harbor as early as Solomon's time (
Tarshish—Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.
4. sent out—literally, caused a wind to burst forth. Coverdale translates, "hurled a greate wynde into the see."
5. mariners were afraid—though used to storms; the danger therefore must have been extreme.
cried every man unto his god—The idols
proved unable to save them, though each, according to Phœnician
custom, called on his tutelary god. But Jehovah proved able: and the
heathen sailors owned it in the end by sacrificing to Him (
into the sides—that is, the interior
recesses (compare
fast asleep—Sleep is no necessary
proof of innocence; it may be the fruit of carnal security and a seared
conscience. How different was Jesus' sleep on the Sea of Galilee!
(
6. call upon thy God—The ancient heathen
in dangers called on foreign gods, besides their national ones (compare
think upon us—for good (compare
7. cast lots—God sometimes sanctioned
this mode of deciding in difficult cases. Compare the similar instance
of Achan, whose guilt involved Israel in suffering, until God revealed
the offender, probably by the casting of lots (
8. The guilty individual being discovered is
interrogated so as to make full confession with his own mouth. So in
Achan's case (
9. I am an Hebrew—He does not say "an
Israelite." For this was the name used among themselves; "Hebrew,"
among foreigners (
I fear the Lord—in profession: his practice belied his profession: his profession aggravated his guilt.
God … which … made the
sea—appropriately expressed, as accounting for the tempest
sent on the sea. The heathen had distinct gods for the "heaven,"
the "sea," and the "land." Jehovah is the one and only true God of all
alike. Jonah at last is awakened by the violent remedy from his
lethargy. Jonah was but the reflection of Israel's backsliding from
God, and so must bear the righteous punishment. The guilt of the
minister is the result of that of the people, as in Moses' case (
10. "The men were exceedingly afraid," when made aware of the wrath of so powerful a God at the flight of Jonah.
Why hast thou done this?—If professors of religion do wrong, they will hear of it from those who make no such profession.
11. What shall we do unto thee?—They ask
this, as Jonah himself must best know how his God is to be appeased.
"We would gladly save thee, if we can do so, and yet be saved
ourselves" (
12. cast me … into the sea—Herein
Jonah is a type of Messiah, the one man who offered Himself to die, in
order to allay the stormy flood of God's wrath (compare
13. they could not—(
14. for this man's life—that is, for taking this man's life.
innocent blood—Do not punish us as
Thou wouldst punish the shedders of innocent blood (compare
thou … Lord, hast done as it pleased thee—That Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all Thy doing. We reluctantly put him to death, but it is Thy pleasure it should be so.
15. sea ceased … raging—so at
Jesus' word (
16. offered a sacrifice—They offered some sacrifice of thanksgiving at once, and vowed more when they should land. Glassius thinks it means only, "They promised to offer a sacrifice."
17. prepared a great fish—not
created specially for this purpose, but appointed in His
providence, to which all creatures are subservient. The fish, through a
mistranslation of
three days and three nights—probably,
like the Antitype, Christ, Jonah was cast forth on the land on the
third day (
CHAPTER 2
1. his God—"his" still, though Jonah had
fled from Him. Faith enables Jonah now to feel this; just as the
returning prodigal says of the Father, from whom he had wandered, "I
will arise and go to my Father" (
out of the fish's belly—Every place may serve as an oratory. No place is amiss for prayer. Others translate, "when (delivered) out of the fish's belly." English Version is better.
2. His prayer is partly descriptive and
precatory, partly eucharistical. Jonah incorporates with his own
language inspired utterances familiar to the Church long before in
out of the belly of hell—Sheol, the unseen world, which the belly of the fish resembled.
3. thou hadst cast … thy billows … thy
waves—Jonah recognizes the source whence his sufferings came.
It was no mere chance, but the hand of God which sent them.
Compare Job's similar recognition of God's hand in calamities,
4. cast out from thy sight—that is, from
Thy favorable regard. A just retribution on one who had fled "from
the presence of the Lord" (
toward thy holy temple—In the
confidence of faith he anticipates yet to see the temple at Jerusalem,
the appointed place of worship (
5. even to the soul—that is, threatening to extinguish the animal life.
weeds—He felt as if the seaweeds through which he was dragged were wrapped about his head.
6. bottoms of … mountains—their
extremities where they terminate in the hidden depths of
the sea. Compare
earth with her bars was about me—Earth, the land of the living, is (not "was") shut against me.
for ever—so far as any effort of mine can deliver me.
yet hast thou brought up my life from
corruption—rather, "Thou bringest … from the
pit" [Maurer]. As in the previous
clauses he expresses the hopelessness of his state, so in this, his
sure hope of deliverance through Jehovah's infinite resources. "Against
hope he believes in hope," and speaks as if the deliverance were
actually being accomplished. Hezekiah seems to have incorporated
Jonah's very words in his prayer (
7. soul fainted … I remembered the
Lord—beautifully exemplifying the triumph of spirit over
flesh, of faith over sense (
into thine holy temple—the temple at
Jerusalem (
8. observe lying vanities—regard or
reverence idols, powerless to save (
mercy—Jehovah, the very idea of whom
is identified now in Jonah's mind with mercy and loving-kindness. As
the Psalmist (
9. I will sacrifice …
thanksgiving—In the believing anticipation of sure
deliverance, he offers thanksgivings already. So Jehoshaphat (
10. upon the dry land—probably on the coast of Palestine.
CHAPTER 3
2. preach … the preaching—literally, "proclaim the proclamation." On the former occasion the specific object of his commission to Nineveh was declared; here it is indeterminate. This is to show how freely he yields himself, in the spirit of unconditional obedience, to speak whatever God may please.
3. arose and went—like the son who was
at first disobedient to the father's command, "Go work in my vineyard,"
but who afterwards "repented and went" (
Nineveh was an exceeding great
city—literally, "great to God," that is, before God. All
greatness was in the Hebrew mind associated with God; hence arose the idiom (compare "great
mountains," Margin, "mountains of God,"
three days' journey—that is, about
sixty miles, allowing about twenty miles for a day's journey. Jonah's
statement is confirmed by heathen writers, who describe Nineveh as four
hundred eighty stadia in circumference [Diodorus Siculus, 2.3]. Herodotus defines a day's journey to be one hundred
fifty stadia; so three days' journey will not be much below Diodorus' estimate. The parallelogram in
Central Assyria covered with remains of buildings has Khorsabad
northeast; Koyunjik and Nebbi Yunus near the Tigris, northwest;
Nimroud, between the Tigris and the Zab, southwest; and Karamless, at a
distance inward from the Zab, southeast. From Koyunjik to Nimroud is
about eighteen miles; from Khorsabad to Karamless, the same; from
Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to
Karamless, fourteen miles. The length thus was greater than the
breadth; compare
4. a day's journey—not going straight forward without stopping: for the city was but eighteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him.
Yet forty days, and Nineveh shall be overthrown—The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against the sins of Nineveh, but an announcement of its ruin in forty days. This number is in Scripture associated often with humiliation. It was forty days that Moses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry (the antitype of Jonah's) to the destruction of Jerusalem. The more definite form of the denunciation implies that Nineveh has now almost filled up the measure of her guilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrunk from announcing a less severe denunciation, and therefore had been cast into the deep and only saved by miracle, they felt how imminent was their peril, threatened as they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days one hundred twenty years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy: first, that its people should repent immediately after threatening; second, that pardon should immediately follow their repentance.
5. believed God—gave credit to Jonah's message from God; thus recognizing Jehovah as the true God.
fast … sackcloth—In the East
outward actions are often used as symbolical expressions of inward
feelings. So fasting and clothing in sackcloth were customary in
humiliation. Compare in Ahab's case, parallel to that of Nineveh, both
receiving a respite on penitence (
from the greatest … to the least—The penitence was not partial, but pervading all classes.
6. in ashes—emblem of the deepest
humiliation (
7. neither … beast … taste any
thing—The brute creatures share in the evil effects of man's
sin (
8. cry … turn—Prayer without
reformation is a mockery of God (
9. Who can tell—(Compare
10. God repented of the evil—When the
message was sent to them, they were so ripe for judgment that a purpose
of destruction to take effect in forty days was the only word God's
righteous abhorrence of sin admitted of as to them. But when they
repented, the position in which they stood towards God's righteousness
was altered. So God's mode of dealing with them must alter accordingly,
if God is not to be inconsistent with His own immutable character of
dealing with men according to their works and state of heart, taking
vengeance at last on the hardened impenitent, and delighting to show
mercy on the penitent. Compare Abraham's reasoning,
CHAPTER 4
1. angry—literally, "hot," probably,
with grief or vexation, rather than anger [Fairbairn]. How sad the contrast between God's
feeling on the repentance of Nineveh towards Him, and Jonah's feeling
on the repentance of God towards Nineveh. Strange in one who was
himself a monument of mercy on his repentance! We all, like him, need
the lesson taught in the parable of the unforgiving, though forgiven,
debtor (
2. my saying—my thought, or feeling.
fled before—I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.
gracious … and merciful,
&c.—Jonah here has before his mind
3. Jonah's impatience of life under
disappointed hopes of Israel's reformation through the destruction of
Nineveh, is like that of Elijah at his plan for reforming Israel (
4. Doest thou well to be angry?—or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [Fairbairn with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [Gesenius].
5. made him a booth—that is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat.
see what would become of the city—The
term of forty days had not yet elapsed, and Jonah did not know that
anything more than a suspension, or mitigation, of judgment had been
granted to Nineveh. Therefore, not from sullennesss, but in order to
watch the event from a neighboring station, he lodged in the booth. As
a stranger, he did not know the depth of Nineveh's repentance; besides,
from the Old Testament standpoint he knew that chastening judgments
often followed, as in David's case (
6. gourd—Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured.
to deliver him from his grief—It was
therefore grief, not selfish anger, which Jonah felt (see on
7. a worm—of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone.
the next day—after Jonah was so
"exceeding glad" (compare
8. vehement—rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
9. (See on
I do well to be angry, even unto
death—"I am very much grieved, even to death" [Fairbairn]. So the Antitype (
10, 11. The main lesson of the book. If Jonah
so pities a plant which cost him no toil to rear, and which is so short
lived and valueless, much more must Jehovah pity those hundreds of
thousands of immortal men and women in great Nineveh whom He has made
with such a display of creative power, especially when many of them
repent, and seeing that, if all in it were destroyed, "more than six
score thousand" of unoffending children, besides "much cattle,"
would be involved in the common destruction: Compare the same argument
drawn from God's justice and mercy in
11. that cannot discern between their right hand
and their left—children under three of four years old (
much cattle—God cares even for the brute creatures, of which man takes little account. These in wonderful powers and in utility are far above the shrub which Jonah is so concerned about. Yet Jonah is reckless as to their destruction and that of innocent children. The abruptness of the close of the book is more strikingly suggestive than if the thought had been followed out in detail.
THE BOOK OF
MICAH
Commentary by A. R. Faussett
INTRODUCTION
Micah was a native of
Moresheth, not the same as Mareshah in
The book consists of two parts: (1) the first through fifth chapters; (2) the sixth and seventh chapters, a dialogue or contestation between Jehovah and His people, in which He reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.
Micah stands sixth of the minor prophets in the Hebrew canon, but third in the Septuagint.
CHAPTER 1
2. all that therein is—Hebrew,
"whatever fills it." Micaiah, son of Imlah, our prophet's namesake,
begins his prophecy similarly, "Hearken, O people, every one of you."
Micah designedly uses the same preface, implying that his ministrations
are a continuation of his predecessor's of the same name. Both probably
had before their mind Moses' similar attestation of heaven and earth in
a like case (
God be witness against you—namely,
that none of you can say, when the time of your punishment shall come,
that you were not forewarned. The punishment denounced is stated in
from his holy temple—that is, heaven
(
3. tread upon the high places of the
earth—He shall destroy the fortified heights (compare
4. Imagery from earthquakes and volcanic
agency, to describe the terrors which attend Jehovah's coming in
judgment (compare
as wax—(
5. For the transgression of Jacob is all this—All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people.
What is the transgression of
Jacob?—Taking up the question often in the mouths of the
people when reproved, "What is our transgression?" (compare
and what are the high places of
Judah?—What city is the cause of the idolatries on the high
places of Judah? Is it not Jerusalem (compare
6. Samaria's punishment is mentioned first, as it was to fall before Jerusalem.
as an heap of the field—(
as plantings of a vineyard—as a place
where vines are planted. Vineyards were cultivated on the sides of
hills exposed to the sun. The hill on which Samaria was built by Omri,
had been, doubtless, planted with vines originally; now it is to be
reduced again to its original state (
pour down—dash down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though "the buildings of the ancient city had been thrown down from the brow of the hill" [Scottish Mission of Inquiry, pp. 293,294].
discover the foundations—destroy it so
utterly as to lay bare its foundations (
7. all the hires—the wealth which Israel
boasted of receiving from her idols as the "rewards" or "hire" for
worshipping them (
idols … will I … desolate—that is, give them up to the foe to strip off the silver and gold with which they are overlaid.
she gathered it of the hire of an harlot, and
they shall return to the hire of an harlot—Israel gathered
(made for herself) her idols from the gold and silver received from
false gods, as she thought, the "hire" of her worshipping them; and
they shall again become what they had been before, the hire of
spiritual harlotry, that is, the prosperity of the foe, who also being
worshippers of idols will ascribe the acquisition to their idols [Maurer]. Grotius explains it, The offerings sent to
Israel's temple by the Assyrians, whose idolatry Israel adopted,
shall go back to the Assyrians, her teachers in idolatry, as the hire
or fee for having taught it. The image of a harlot's hire
for the supposed temporal reward of spiritual fornication, is more
common in Scripture (
8. Therefore I will wail—The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.
stripped—that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.
naked—"Naked" means divested of the
upper garment (
like the dragons—so Jerome. Rather, "the wild dogs," jackals or wolves,
which wail like an infant when in distress or alone [Maurer]. (See on
owls—rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.
9. wound … incurable—Her case,
politically and morally, is desperate (
it is come—the wound, or impending
calamity (compare
he is come … even to
Jerusalem—The evil is no longer limited to Israel. The
prophet foresees Sennacherib coming even "to the gate" of the principal
city. The use of "it" and "he" is appropriately distinct. "It," the
calamity, "came unto" Judah, many of the inhabitants of which suffered,
but did not reach the citizens of Jerusalem, "the gate" of which the
foe ("he") "came unto," but did not enter (
10. Declare ye it not at Gath—on the
borders of Judea, one of the five cities of the Philistines, who would
exult at the calamity of the Hebrews (
weep ye not at all—Do not betray your
inward sorrow by outward weeping, within the cognizance of the enemy,
lest they should exult at it. Reland
translates, "Weep not in Acco," that is, Ptolemais, now St. Jean
d'Acre, near the foot of Mount Carmel; allotted to Asher, but never
occupied by that tribe (
11. Pass ye away—that is, Thou shall go into captivity.
inhabitant of Saphir—a village amidst
the hills of Judah, between Eleutheropolis and Ascalon, called so, from
the Hebrew word for "beauty." Though thy name be "beauty," which
heretofore was thy characteristic, thou shalt have thy "shame" made
"naked." This city shall be dismantled of its walls, which are the
garments, as it were, of cities; its citizens also shall be hurried
into captivity, with persons exposed (
the inhabitant of Zaanan came not
forth—Its inhabitants did not come forth to console the
people of Beth-ezel in their mourning, because the calamity was
universal; none was exempt from it (compare
Beth-ezel—perhaps Azal (
he shall receive of you his standing—"he," that is, the foe; "his standing," that is, his sustenance [Piscator]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [Vatablus]. Maurer construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.
12. Maroth—possibly the same as Maarath
(
waited carefully for good—that is, for better fortune, but in vain [Calvin]. Gesenius translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down."
from the Lord—not from chance.
unto the gate of Jerusalem—after the other cities of Judah have been taken.
13. "Bind the chariot to the swift
steed," in order by a hasty flight to escape the invading foe.
Compare Note, see on
she is the beginning of the sin to … Zion—Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.
14. shalt thou give presents to
Moresheth-gath—that its inhabitants may send thee help. Maurer explains it, "thou shalt give a writing
of renunciation to Moresheth-gath," that is, thou shalt renounce all
claim to it, being compelled to yield it up to the foe. "Thou," that
is, Judah. "Israel" in this verse is used for the kingdom of
Judah, which was the chief representative of the whole nation of
Israel. Moresheth-gath is so called because it had fallen for a time
under the power of the neighboring Philistines of Gath. It was
the native town of Micah (
Achzib—meaning "lying." Achzib, as its
name implies, shall prove a "lie to … Israel," that is, shall
disappoint Israel's hopes of succor from her (compare
15. Yet will I bring an heir unto thee—rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance.
Adullam the glory of Israel—so called
as being superior in situation; when it and the neighboring cities
fell, Israel's glory was gone. Maurer,
as the Margin, translates, "the glory of Israel" (her chief
citizens: answering to "thy delicate children,"
16. Make thee bald, &c.—a token of
deep mourning (
poll—shave off thy hair.
enlarge thy baldness—Mourn grievously. The land is compared to a mother weeping for her children.
as the eagle—the bald eagle, or the
dark-winged vulture. In the moulting season all eagles are
comparatively bald (compare
CHAPTER 2
1. devise … work …
practise—They do evil not merely on a sudden impulse, but
with deliberate design. As in the former chapter sins against the first
table are reproved, so in this chapter sins against the second table. A
gradation: "devise" is the conception of the evil purpose;
"work" (
because it is in the power of their
hand—for the phrase see
2. Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
3. against this family—against the
nation, and especially against those reprobated in
I devise an evil—a happy antithesis
between God's dealings and the Jews' dealings (
from which ye shall not remove your
necks—as ye have done from the law. The yoke I shall impose
shall be one which ye cannot shake off. They who will not bend to God's
"easy yoke" (
go haughtily—(Compare Note, see
on
this time is evil—rather, "for
that time shall be an evil time," namely, the time of the
carrying away into captivity (compare
4. one take up a parable against you—that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.
lament with a doleful lamentation—literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.
he hath changed the portion of my
people—a charge of injustice against Jehovah. He transfers to
other nations the sacred territory assigned as the rightful portion of
our people (
turning away he hath divided our
fields—Turning away from us to the enemy, He hath divided
among them our fields. Calvin, as the
Margin, explains, "Instead of restoring our territory, He
hath divided our fields among our enemies, each of whom henceforward
will have an interest in keeping what he hath gotten: so that we are
utterly shut out from hope of restoration." Maurer translates as a noun, "He hath divided our
fields to a rebel," that is, to the foe who is a rebel against
the true God, and a worshipper of idols. So "backsliding," that is,
backslider (
5. Therefore—resumed from
thou—the ideal individual ("me,"
none that … cast a cord by lot—none who shall have any possession measured out.
in the congregation of the Lord—among
the people consecrated to Jehovah. By covetousness and violence (
6. Prophesy ye not, say they—namely, the
Israelites say to the true prophets, when announcing unwelcome truths.
Therefore God judicially abandons them to their own ways: "The
prophets, by whose ministry they might have been saved from
shame (ignominious captivity), shall not (that is, no longer)
prophesy to them" (
7. O thou … named the house of Jacob—priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
is the Spirit of the Lord
straitened?—Is His compassion contracted within
narrower limits now than formerly, so that He should delight in your
destruction (compare
are these his doings?—that is, Are
such threatenings His delight? Ye dislike the prophets' threatenings
(
do not my words do good to him that walketh
uprightly—Are not My words good to the upright? If your ways
were upright, My words would not be threatening (compare
8. Your ways are not such that I can deal with you as I would with the upright.
Even of late—literally, "yesterday,"
"long ago." So "of old." Hebrew, "yesterday" (
my people is risen up as an enemy—that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.
robe with the garment—Not content with
the outer "garment," ye greedily rob passers-by of the ornamental
"robe" fitting the body closely and flowing down to the feet [Ludovicus De Dieu] (
as men averse from war—in antithesis to (My people) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. Grotius translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.
9. The women of my people—that is, the
widows of the men slain by you (
from their children—that is, from the orphans of the widows.
taken away my glory—namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
for ever—There was no repentance. They
persevered in sin. The pledged garment was to be restored to the poor
before sunset (
10. Arise ye, and depart—not an
exhortation to the children of God to depart out of an ungodly world,
as it is often applied; though that sentiment is a scriptural one. This
world is doubtless not our "rest," being "polluted" with sin: it is our
passage, not our portion; our aim, not our home (
it shall destroy you—The land
shall spew you out, because of the defilements wherewith ye "polluted"
it (
11. walking in the spirit—The
Hebrew means also "wind." "If a man professing to have the
'spirit' of inspiration (
prophesy … of wine—that is, of an abundant supply of wine.
12. A sudden transition from threats to the
promise of a glorious restoration. Compare a similar transition in
all of thee—The restoration from
Babylon was partial. Therefore that here meant must be still future,
when "all Israel shall be saved" (
Jacob … Israel—the ten tribes'
kingdom (
remnant—the elect remnant, which shall
survive the previous calamities of Judah, and from which the nation is
to spring into new life (
as the sheep of Bozrah—a region famed
for its rich pastures (compare
13. The breaker—Jehovah-Messiah, who
breaks through every obstacle in the way of their restoration:
not as formerly breaking forth to destroy them for transgression
(
they—the returning Israelites and Jews.
passed through the gate—that is,
through the gate of the foe's city in which they had been captives. So
the image of the resurrection (
their king—"the Breaker," peculiarly
"their king" (
pass before them—as He did when they
went up out of Egypt (
the Lord on the head of them—Jehovah
at their head (
CHAPTER 3
1. princes—magistrates or judges.
Is it not for you?—Is it not your
special function (
judgment—justice. Ye sit in judgment
on others; surely then ye ought to know the judgment for injustice
which awaits yourselves (
2. pluck off their skin …
flesh—rob their fellow countrymen of all their substance
(
3. pot … flesh within …
caldron—manifold species of cruel oppressions. Compare
4. Then—at the time of judgment, which
Micah takes for granted, so certain is it (compare
they cry … but he will not hear—just as those oppressed by them had formerly cried, and they would not hear. Their prayer shall be rejected, because it is the mere cry of nature for deliverance from pain, not that of repentance for deliverance from sin.
ill in their doings—Men cannot expect to do ill and fare well.
5. Here he attacks the false prophets, as before he had attacked the "princes."
make my people err—knowingly mislead My people by not denouncing their sins as incurring judgment.
bite with … teeth, and cry, Peace—that is, who, so long as they are supplied with food, promise peace and prosperity in their prophecies.
he that putteth not into their mouths, they … prepare war against him—Whenever they are not supplied with food, they foretell war and calamity.
prepare war—literally, "sanctify war,"
that is, proclaim it as a holy judgment of God because they are
not fed (see on
6. night … dark—Calamities shall
press on you so overwhelming as to compel you to cease pretending to
divine (
7. cover their lips—The Orientals prided
themselves on the moustache and beard ("upper lip," Margin). To
cover it, therefore, was a token of shame and sorrow (
there is no answer of God—They shall
no more profess to have responses from God, being struck dumb with
calamities (
8. I—in contrast to the false prophets
(
full of power—that which "the Spirit
of Jehovah" imparts for the discharge of the prophetical function
(
judgment—a sense of justice [Maurer]; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, "judgment" to discern between graver and lighter offenses, and to denounce punishments accordingly [Grotius].
might—moral intrepidity in
speaking the truth at all costs (
to declare unto Jacob his …
sin—(
9. Hear—resumed from
10. They—change of person from "ye"
(
build up Zion with blood—build on it
stately mansions with wealth obtained by the condemnation and murder of
the innocent (
11. heads thereof—the princes of Jerusalem.
judge for reward—take bribes as judges
(
priests teach for hire—It was their
duty to teach the law and to decide controversies gratuitously (
prophets … divine—that is, false prophets.
Is not the Lord among us?—namely in
the temple (
12.
mountain of the house—the height on which the temple stands.
as the high places of the forest—shall become as heights in a forest overrun with wild shrubs and brushwood.
CHAPTER 4
1-3. Almost identical with
the mountain of the house of the
Lord—which just before (
people shall flow into it—In Isaiah it is "all nations": a more universal prophecy.
3. rebuke—convict of sin (
many people … strong nations afar
off—In
4. sit every man under his vine,
&c.—that is, enjoy the most prosperous tranquillity (
Lord of hosts hath spoken it—Therefore it must come to pass, however unlikely now it may seem.
5. For—rather, Though it be that
all people walk after their several gods, yet we (the Jews in the
dispersion) will walk in the name of the Lord. So the Hebrew
particle means in the Margin,
6. assemble her that halteth—feminine
for neuter in Hebrew idiom, "whatever halteth": metaphor
from sheep wearied out with a journey: all the suffering exiles of
Israel (
her … driven out—all Israel's
outcasts. Called "the Lord's flock" (
7. I will make her that halted a remnant—I will cause a remnant to remain which shall not perish.
Lord shall reign … in …
Zion—David's kingdom shall be restored in the person of
Messiah, who is the seed of David and at the same time Jehovah (
for ever—(
8. tower of the flock—following up the
metaphor of sheep (see on
stronghold—Hebrew, "Ophel"; an
impregnable height on Mount Zion (
unto thee shall … come … the first dominion—namely, the dominion formerly exercised by thee shall come back to thee.
kingdom shall come to the daughter of Jerusalem—rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.
9. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans.
is there no king in thee?—asked
tauntingly. There is a king in her; but it is the same as if there were
none, so helpless to devise means of escape are he and his counsellors
[Maurer]. Or, Zion's pains are because
her king is taken away from her (
10. Be in pain, and labour—carrying on the metaphor of a pregnant woman. Thou shalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from trouble, but must prepare for it.
go forth out of the city—on its
capture. So "come out" is used
dwell in the field—namely, in the open
country, defenseless, instead of their fortified city. Beside
the Chebar (
Babylon—Like Isaiah, Micah looks
beyond the existing Assyrian dynasty to the Babylonian, and to Judah's
captivity under it, and restoration (
there … there—emphatic
repetition. The very scene of thy calamities is to be the scene of thy
deliverance. In the midst of enemies, where all hope seems cut off,
there shall Cyrus, the deliverer, appear (compare
11. many nations—the subject peoples
composing Babylon's armies: and also Edom, Ammon, &c., who exulted
in Judah's fall (
defiled—metaphor from a virgin. Let
her be defiled (that is, outraged by violence and bloodshed), and let
our eye gaze insultingly on her shame and sorrow (
12. thoughts of the Lord—Their
unsearchable wisdom, overruling seeming disaster to the final
good of His people, is the very ground on which the restoration of
Israel hereafter (of which the restoration from Babylon is a type) is
based in
gather them as … sheaves—them
who "gathered" themselves for Zion's destruction (
13. thresh—destroy thy foes "gathered"
by Jehovah as "sheaves" (
thine horn—Zion being compared to an
ox treading corn, and an ox's strength lying in the horns, her
strength is implied by giving her a horn of iron (compare
beat in pieces many—(
I will consecrate their gain unto the
Lord—God subjects the nations to Zion, not for her own
selfish aggrandizement, but for His glory (
CHAPTER 5
1. gather thyself in troops—that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.
daughter of troops—Jerusalem is so called on account of her numerous troops.
he hath laid siege—the enemy hath.
they shall smite the judge of Israel with a rod
upon the cheek—the greatest of insults to an Oriental.
Zedekiah, the judge (or king,
2. Beth-lehem Ephratah—(
though thou be little among—though
thou be scarcely large enough to be reckoned among, &c. It was
insignificant in size and population; so that in
thousands—Each tribe was divided into
clans or "thousands" (each thousand containing a thousand
families: like our old English division of counties into
hundreds), which had their several heads or "princes"; hence in
unto me—unto God the Father (
ruler—the "Shiloh," "Prince of peace,"
"on whose shoulders the government is laid" (
goings forth … from
everlasting—The plain antithesis of this clause, to "come
forth out of thee" (from Beth-lehem), shows that the eternal
generation of the Son is meant. The terms convey the strongest
assertion of infinite duration of which the Hebrew language is
capable (compare
3. "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.
she which travaileth hath brought
forth—namely, "the virgin" mother, mentioned by Micah's
contemporary,
the remnant of his brethren shall return unto
the children of Israel—(Compare
4. he shall stand—that is, persevere:
implying the endurance of His kingdom [Calvin]. Rather, His sedulous care and pastoral
circumspection, as a shepherd stands erect to survey and guard
His flock on every side (
feed—that is, rule: as the
Greek word similarly in
in the majesty of the name of the
Lord—possessing the majesty of all Jehovah's revealed
attributes ("name") (
his God—God is "His God" in a
oneness of relation distinct from the sense in which God is our
God (
they shall abide—the Israelites
("they," namely, the returning remnant and the "children of
Israel previously in Canaan) shall dwell in permanent security and
prosperity (
unto the ends of the earth—(
5. this man—in Hebrew simply
"This." The One just mentioned; He and He alone. Emphatical for Messiah
(compare
the peace—the fountainhead of peace
between God and man, between Israel and Israel's justly offended God
(
the Assyrian—Being Israel's most
powerful foe at that time, Assyria is made the representative of all
the foes of Israel in all ages, who shall receive their final
destruction at Messiah's appearing (
seven shepherds, and eight—"Seven"
expresses perfection; "seven and eight" is an idiom for a full and
sufficient number (
principal men—literally, "anointed
(humble) men" (
6. waste—literally, "eat up": following
up the metaphor of "shepherds" (compare
land of Nimrod—Babylon (
in the entrances—the passes into
Assyria (
he … he—Messiah shall deliver us, when the Assyrian shall come.
7. remnant of Jacob—already mentioned in
from the Lord—Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man—entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
8. as a lion—In
9. Thine hand shall be lifted up—In
10. cut off thy horses …
chariots—namely, those used for the purposes of war. Israel
had been forbidden the use of cavalry, or to go to Egypt for horses
(
11. cut off … cities …
strongholds—such as are fortified for war. In that time of
peace, men shall live in unwalled villages (
12. witchcrafts out of thine hand—that is, which thou now usest.
13. graven images … cut
off—(Compare
standing images—statues.
14. groves … cities—The "groves"
are the idolatrous symbol of Astarte (
15. vengeance … such as they have not
heard—or, as the Hebrew order favors, "the
nations that have not hearkened to My warnings." So the
Septuagint (
CHAPTER 6
1. contend thou—Israel is called by
Jehovah to plead with Him in controversy.
before the mountains—in their
presence; personified as if witnesses (compare
2. Lord's controversy—How great is
Jehovah's condescension, who, though the supreme Lord of all, yet
wishes to prove to worms of the earth the equity of His dealings (
3. my people—the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.
what have I done unto thee?—save
kindness, that thou revoltest from Me (
wherein have I wearied thee?—What
commandments have I enjoined that should have wearied thee as irksome
(
4. For—On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
Miriam—mentioned, as being the
prophetess who led the female chorus who sang the song of Moses (
5. what Balak … consulted—how
Balak plotted to destroy thee by getting Balaam to curse thee (
what Balaam … answered—how the
avaricious prophet was constrained against his own will, to bless
Israel whom he had desired to curse for the sake of Balak's reward
(
from Shittim unto Gilgal—not that
Balaam accompanied Israel from Shittim to Gilgal: for he was
slain in Midian (
know the righteousness—Recognize that,
so far from God having treated thee harshly (
6. Wherewith shall I come before the
Lord?—The people, convicted by the previous appeal of Jehovah
to them, ask as if they knew not (compare
burnt offerings—(
calves of a year old—which used to be
offered for a priest (
7. rivers of oil—used in sacrifices
(
my first-born—(
fruit of my body—my children,
as an atonement (
8. He—Jehovah.
hath showed thee—long ago, so that
thou needest not ask the question as if thou hadst never heard (
what is good—"the good things to come"
under Messiah, of which "the law had the shadow." The Mosaic sacrifices
were but suggestive foreshadowings of His better sacrifice
(
justly … mercy—preferred by God
to sacrifices. For the latter being positive ordinances, are
only means designed with a view to the former, which being
moral duties are the ends, and of everlasting obligation
(
to walk humbly with thy God—passive
and active obedience towards God. The three moral duties here are
summed up by our Lord (
9. unto the city—Jerusalem.
the man of wisdom—As in
shall see thy name—shall regard Thee,
in Thy revelations of Thyself. Compare the end of
hear … the rod, &c.—Hear
what punishment (compare
appointed it—(
10. Are there yet—notwithstanding all My
warnings. Is there to be no end of acquiring treasures by wickedness?
Jehovah is speaking (
scant measure …
abominable—(
11. Shall I count them pure—literally,
"Shall I be pure with?" &c. With the pure God shows Himself
pure; but with the froward God shows Himself froward
(
the bag—in which weights used to be
carried, as well as money (
12. For—rather, "Inasmuch as"; the
conclusion "therefore," &c. following in
thereof—of Jerusalem.
13. make thee sick in
smiting—(
14. eat … not be
satisfied—fulfiling the threat,
thy casting down shall be in the midst of thee—Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [Tirinus]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [Calvin]. Maurer translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly Grotius, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
thou shalt take hold, but … not
deliver—Thou shalt take hold (with thine arms), in order to
save [Calvin] thy wives, children and
goods. Maurer, from a different root,
translates, "thou shalt remove them," in order to save them from the
foe. But thou shalt fail in the attempt to deliver them (
that which thou deliverest—If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
15. sow … not reap—fulfilling the
threat (
16. statutes of Omri—the founder of
Samaria and of Ahab's wicked house; and a supporter of Jeroboam's
superstitions (
works of … Ahab—(
ye walk in their counsels—Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.
that I should make thee a desolation—Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."
inhabitants thereof—namely, of Jerusalem.
hissing—(
the reproach of my people—The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.
CHAPTER 7
1. I am as when, &c.—It is the same
with me as with one seeking fruits after the harvest, grapes after the
vintage. "There is not a cluster" to be found: no "first-ripe fruit"
(or "early fig"; see on
2. The Hebrew expresses "one merciful and good in relation to man," rather than to God.
is perished out of the earth—(
3. That they may do evil with both hands earnestly—literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully).
the great man, he—emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief" or "lust of his soul"), than the venal judges are ready to wrest the decision of the case according to his wish.
so they wrap it up—The Hebrew
is used of intertwining cords together. The "threefold cord is
not quickly broken" (
4. as a brier—or thorn; pricking
with injury all who come in contact with them (
the day of thy watchmen—the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [Grotius]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [Calvin].
now—at the time foretold, "at that time"; the prophet transporting himself into it.
perplexity—(
5. Trust ye not in a friend—Faith is
kept nowhere: all to a man are treacherous (
guide—a counsellor [Calvin] able to help and advise (compare
her that lieth in thy bosom—thy wife
(
6. son dishonoureth the father—The state
of unnatural lawlessness in all relations of life is here described
which is to characterize the last times, before Messiah comes to punish
the ungodly and save Israel (compare
7. Therefore I will look unto the
Lord—as if no one else were before mine eyes. We must not
only "look unto the Lord," but also "wait for Him."
Having no hope from man (
8. Rejoice not—at my fall.
when I fall, I shall arise—(
when I sit in darkness, the Lord shall be a
light—Israel reasons as her divine representative, Messiah,
reasoned by faith in His hour of darkness and desertion (
9. bear—patiently.
the indignation of the Lord—His
punishment inflicted on me (
execute judgment for me—against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries.
bring me forth to the light—to the temporal and spiritual redemption.
I shall behold his righteousness—His
gracious faithfulness to His promises (
10. shame shall cover her—in seeing how utterly mistaken she was in supposing that I was utterly ruined.
Where is … thy God—(
mine eyes shall behold her—a just
retribution in kind upon the foe who had said, "Let our eye look
upon Zion." Zion shall behold her foe prostrate, not with the
carnal joy of revenge, but with spiritual joy in God's vindicating His
own righteousness (
shall she be trodden down—herself, who had trodden down me.
11. thy walls … be built—under
Cyrus, after the seventy years' captivity; and again, hereafter, when
the Jews shall be restored (
shall the decree be far
removed—namely, thy tyrannical decree or rule of Babylon
shall be put away from thee, "the statutes that were not good" (
12. In that day also—rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [Ludovicus De Dieu]. The Assyrians (including the Babylonians) who spoiled thee shall come.
and from the fortified
cities—rather, to suit the parallelism, "from Assyria even
to Egypt." (Matzor may be so translated). So Assyria and
Egypt are contrasted in
from the fortress even to the
river—"from Egypt even to the river" Euphrates
(answering in parallelism to "Assyria") [Maurer]. Compare
13. However glorious the prospect of
restoration, the Jews are not to forget the visitation on their "land"
which is to intervene for the "fruit of (evil caused by) their doings"
(compare
14. Feed thy people—Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.
Feed—including the idea of both
pastoral rule and care over His people (
thy rod—the shepherd's rod, wherewith
He directs the flock (
which dwell solitarily in the wood, in …
Carmel—Let Thy people who have been dwelling as it were in a
solitude of woods (in the world, but not of it),
scattered among various nations, dwell in Carmel, that is, where there
are fruit-bearing lands and vineyards [Calvin]. Rather, "which are about to dwell (that is,
that they may dwell) separate in the wood, in … Carmel" [Maurer], which are to be no longer mingled
with the heathen, but are to dwell as a distinct people in their own
land. Micah has here Balaam's prophecy in view (compare
Bashan—famed for its cattle (
15. thy … him—both referring to
Israel. So in
16. shall see—the "marvellous things"
(
confounded at all their might—having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.
lay … hand upon …
mouth—the gesture of silence (
ears … deaf—They shall stand astounded so as not to hear what shall be said [Grotius]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [Calvin]. They shall close their ears so as not to be compelled to hear of Israel's successes.
17. lick the dust—in abject prostration
as suppliants (
move out of their holes—As reptiles
from their holes, they shall come forth from their hiding-places, or
fortresses (
like worms—reptiles or crawlers (
they shall be afraid of the Lord—or,
they shall in fear turn with haste to the Lord. Thus the
antithesis is brought out. They shall tremble forth from their
holes: they shall in trepidation turn to the Lord for salvation
(compare Note, see on
fear because of thee—shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [Maurer]. Or rather, "shall fear thee, Israel" [Henderson].
18. Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.
passeth by the transgression—not
conniving at it, but forgiving it; leaving it unpunished, as a
traveller passes by what he chooses not to look into (
the remnant—who shall be permitted to
survive the previous judgment: the elect remnant of grace (
retaineth not … anger—(
delighteth in mercy—God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.
19. turn again—to us, from having been turned away from us.
subdue our iniquities—literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.
cast … into … depths of the sea—never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.
our … their—change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.
20. perform the truth—the faithful promise.
to Jacob … Abraham—Thou shalt
make good to their posterity the promise made to the patriarchs. God's
promises are called "mercy," because they flow slowly from grace;
"truth," because they will be surely performed (
sworn unto our fathers—(
THE BOOK OF
NAHUM
Commentary by A. R. Faussett
INTRODUCTION
Nahum means
"consolation" and "vengeance"; symbolizing the "consolation" in the
book for God's people, and the "vengeance" coming on their enemies. In
the first chapter the two themes alternate; but as the prophet
advances, vengeance on the capital of the Assyrian foe is the
predominant topic. He is called "the Elkoshite" (
His graphic description of Sennacherib and his army
(
The prophecy is remarkable for its unity of aim. Nahum's object was to inspire his countrymen, the Jews, with the assurance that, however alarming their position might seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet that not only should the Assyrian (Sennacherib) fail in his attack on Jerusalem, but Nineveh, his own capital, be taken and his empire overthrown; and this, not by an arbitrary exercise of Jehovah's power, but for the iniquities of the city and its people.
His position in the canon is seventh of the minor prophets in both the Hebrew and Greek arrangement. He is seventh in point of date.
His style is clear, elegant, and forcible. Its most
striking characteristic is the power of representing several phases of
an idea in the briefest sentences, as in the majestic description of
God in the commencement, the conquest of Nineveh, and the destruction
of No-ammon [Eichorn]. De Wette calls attention to his variety of manner in
presenting ideas, as marking great poetic talent. "Here there is
something sonorous in his language there something murmuring; with both
these alternates something that is soft, delicate, and melting, as the
subject demands." Excepting two alleged Assyrian words (
CHAPTER 1
1. burden of Nineveh—the prophetic doom of Nineveh. Nahum prophesied against that city a hundred fifty years after Jonah.
2. jealous—In this there is sternness,
yet tender affection. We are jealous only of those we love: a husband,
of a wife; a king, of his subjects' loyalty. God is jealous of men
because He loves them. God will not bear a rival in His claims on them.
His burning jealousy for His own wounded honor and their love, as much
as His justice, accounts for all His fearful judgments: the flood, the
destruction of Jerusalem, that of Nineveh. His jealousy will not admit
of His friends being oppressed, and their enemies flourishing (compare
the Lord revengeth … Lord revengeth—The repetition of the incommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction.
furious—literally, "a master of fury." So a master of the tongue, that is, "eloquent." "One who, if He pleases, can most readily give effect to His fury" [Grotius]. Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to invade Judea under Hezekiah.
reserveth wrath for his
enemies—reserves it against His own appointed time
(
3. slow to anger, and great in
power—that is, but great in power, so as to be able in
a moment, if He pleases, to destroy the wicked. His long-suffering is
not from want of power to punish (
not at all acquit—literally, "will not acquitting acquit," or treat as innocent.
Lord hath his way in the
whirlwind—From this to
clouds are the dust of his feet—Large as they are, He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as He pleases.
4. rebuketh the sea—as Jesus did (
Bashan languisheth—through drought;
ordinarily it was a region famed for its rich pasturage (compare
flower of Lebanon—its bloom;
all that blooms so luxuriantly on Lebanon (
5. earth is burned—so Grotius. Rather, "lifts itself," that is, "heaveth"
[Maurer]: as the Hebrew is
translated in
6. fury is poured out like fire—like the
liquid fire poured out of volcanoes in all directions (see
rocks are thrown down—or, "are burnt
asunder"; the usual effect of volcanic fire (
7. Here Nahum enters on his special subject,
for which the previous verses have prepared the way, namely, to assure
his people of safety in Jehovah under the impending attack of
Sennacherib (
he knoweth—recognizes as His own
(
8. with an overrunning flood—that is,
with irresistible might which overruns every barrier like a
flood. This image is often applied to overwhelming armies of
invaders. Also of calamity in general (
end of the place thereof—Nineveh is
personified as a queen; and "her place" of residence (the
Hebrew for "thereof" is feminine) is the city itself
(
darkness—the severest calamities.
9. What do ye imagine against the
Lord?—abrupt address to the Assyrians. How mad is your
attempt, O Assyrians, to resist so powerful a God! What can ye do
against such an adversary, successful though ye have been against all
other adversaries? Ye imagine ye have to do merely with
mortals and with a weak people, and that so you will gain an easy
victory; but you have to encounter God, the protector of His people.
Parallel to
he will make an utter end—The utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the "utter end" of Nineveh itself.
affliction shall not rise up the second
time—Judah's "affliction" caused by the invasion shall never
rise again. So
10. while they are folden together as
thorns—literally, "to the same degree as thorns"
(compare
11. The cause of Nineveh's overthrow: Sennacherib's plots against Judah.
come out of thee—O Nineveh. From thyself shall arise the source of thy own ruin. Thou shalt have only thyself to blame for it.
imagineth evil—Sennacherib carried out
the imaginations of his countrymen (
a wicked counsellor—literally, "a
counsellor of Belial." Belial means "without profit," worthless, and so
bad (
12-14. The same truths repeated as in
Though they be quiet—that is, without
fear, and tranquilly secure. So Chaldee and Calvin. Or, "entire," "complete"; "Though their
power be unbroken [Maurer], and
though they be so many, yet even so they shall be cut down"
(literally, "shorn"; as hair shaved off closely by a razor,
when he shall pass through—or, "and he
shall pass away," namely, "the wicked counsellor" (
Though I have afflicted thee—Judah, "I
will afflict thee no more" (
13. will I break his yoke—the Assyrian's
yoke, namely, the tribute imposed by Sennacherib on Hezekiah (
from off thee—O Judah (
14. that no more of thy name be sown—that no more of thy seed, bearing thy name, as kings of Nineveh, be propagated; that thy dynasty become extinct, namely, on the destruction of Nineveh here foretold; "thee" means the king of Assyria.
will I cut off … graven
image—The Medes under Cyaxares, the joint destroyers of
Nineveh with the Babylonians, hated idolatry, and would delight in
destroying its idols. As the Assyrians had treated the gods of other
nations, so their own should be treated (
I will make thy grave—rather, "I will
make it (namely, 'the house of thy gods,' that is, 'Nisroch') thy
grave" (
thou art vile—or, thou art lighter
than due weight (
15. This verse is joined in the Hebrew
text to the second chapter. It is nearly the same as
him that bringeth good
tidings—announcing the overthrow of Sennacherib and
deliverance of Jerusalem. The "mountains" are those round Jerusalem, on
which Sennacherib's host had so lately encamped, preventing Judah from
keeping her "feasts," but on which messengers now speed to Jerusalem,
publishing his overthrow with a loud voice where lately they durst not
have opened their mouths. A type of the far more glorious spiritual
deliverance of God's people from Satan by Messiah, heralded by
ministers of the Gospel (
perform thy vows—which thou didst promise if God would deliver thee from the Assyrian.
the wicked—literally, "Belial"; the
same as the "counsellor of Belial" (
CHAPTER 2
1. He that dasheth in pieces—God's
"battle axe," wherewith He "breaks in pieces" His enemies.
before thy face—before Nineveh. Openly, so that the work of God may be manifest.
watch the way—by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, Thou shalt have need to use all possible means of defense; but use what thou wilt, all will be in vain.
make thy loins strong—The loins are
the seat of strength; to gird them up is to prepare all one's strength
for conflict (
2. For the Lord hath turned away the excellency of
Jacob—that is, the time for Nineveh's overthrow is ripe,
because Jacob (Judah) and Israel (the ten tribes) have been
sufficiently chastised. The Assyrian rod of chastisement, having done
its work, is to be thrown into the fire. If God chastised Jacob and
Israel with all their "excellency" (Jerusalem and the temple, which was
their pre-eminent excellency above all nations in God's eyes,
emptiers—the Assyrian spoilers.
have emptied them out—have spoiled the
Israelites and Jews (
3. his mighty men—the Medo-Babylonian general's mighty men attacking Nineveh.
made red—The ancients dyed their bull's-hide shields red, partly to strike terror into the enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to the foe [Calvin]. G. V. Smith conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains.
in scarlet—or crimson military
tunics (compare
chariots … with flaming
torches—that is, the chariots shall be like flaming torches,
their wheels in lightning-like rapidity of rotation flashing light and
striking sparks from the stones over which they pass (compare
in the day of his preparation—Jehovah's (
the fir trees—their fir-tree lances.
terribly shaken—branded so as to strike terror. Or, "shall be tremulous with being brandished" [Maurer].
4. rage—are driven in furious haste
(
justle one against another—run to and fro [Maurer].
in the broad ways—(
they shall seem like
torches—literally, "their (feminine in Hebrew)
appearance (is)": namely, the appearance of the broad places is
like that of torches, through the numbers of chariots in them flashing
in the sun (
run like the lightnings—with rapid
violence (
5. The Assyrian preparations for defense.
He—the Assyrian king.
shall recount his worthies—(
they shall stumble in their walk—"they shall stumble in their advance" through fear and hurry.
the defence shall be prepared—rather,
the covering machine used by besiegers to protect
themselves in advancing to the wall. Such sudden transitions, as here
from the besieged to the besiegers, are frequent (compare
6. The gates of the rivers …
opened—The river wall on the Tigris (the west defense of
Nineveh) was 4,530 yards long. On the north, south, and east sides,
there were large moats, capable of being easily filled with water from
the Khosru. Traces of dams ("gates," or sluices) for regulating the
supply are still visible, so that the whole city could be surrounded
with a water barrier (
dissolved—by the inundation [Henderson]. Or, those in the palace shall melt with fear, namely, the king and his nobles [Grotius].
7. Huzzab—the name of the queen of
Nineveh, from a Hebrew root implying that she stood by
the king (
led away captive—The Hebrew
requires rather, "she is laid bare"; brought forth from the
apartments where Eastern women remained secluded, and is stripped of
her ornamental attire. Compare
brought up—Her people shall be made
to go up to Babylon. Compare the use of "go up" for moving
from a place in
her maids … as … doves—As
Nineveh is compared to a queen dethroned and dishonored, so she has
here assigned to her in the image handmaids attending her with
dove-like plaints (
tabering—beating on their breasts as on a tambourine.
8. But—rather, "Though" [G. V. Smith].
of old—rather, "from the days that she
hath been"; from the earliest period of her existence. Alluding to
Nineveh's antiquity (
Stand, stand, shall they cry—that is, the few patriotic citizens shall cry to their fleeing countrymen; "but none looketh back," much less stops in flight, so panic-stricken are they.
9. silver … gold—The conquerors
are summoned to plunder the city. Nineveh's riches arose from the
annual tribute paid by so many subject states, as well as from its
extensive merchandise (
store—accumulated by the plunder of subject nations. It is remarkable, that while small articles of value (bronze inlaid with gold, gems, seals, and alabaster vases) are found in the ruins of Nineveh, there are is none of gold and silver. These, as here foretold, were "taken for spoil" before the palaces were set on fire.
glory out of all the pleasant furniture—or, "there is abundance of precious vessels of every kind" [Maurer].
10. Literally, "emptiness, and emptiedness,
and devastation." The accumulation of substantives without a verb (as
in
faces of all gather blackness—(See on
11. dwelling of … lions—Nineveh,
the seat of empire of the rapacious and destructive warriors of various
ranks, typified by the "lions," "young lions," "old lion" (or
lioness [Maurer]), "the lion's
whelp." The image is peculiarly appropriate, as lions of every form,
winged, and sometimes with the head of a man, are frequent in the
Assyrian sepulchres. It was as full of spoils of all nations as a
lion's den is of remains of its prey. The question, "Where," &c.,
implies that Jehovah "would make an utter end of the place," so
that its very site could not be found (
12. prey … ravin—different kinds
of prey. Compare
13. burn … in the smoke—or (so as
to pass) "into smoke," that is, "entirely" [Maurer], (
cut off thy prey from the earth—Thou shalt no more carry off prey from the nations of the earth.
the voice of thy messengers … no more … heard—No more shall thy emissaries be heard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations.
CHAPTER 3
1. the bloody city!—literally, "city of blood," namely, shed by Nineveh; just so now her own blood is to be shed.
robbery—violence [Maurer]. Extortion [Grotius].
the prey departeth not—Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, "she (Nineveh) does not make the prey depart"; she ceases not to plunder.
2. The reader is transported into the midst of
the fight (compare
3. horseman—distinct from "the horses"
(in the chariots,
lifteth up—denoting readiness for fight [Ewald]. Gesenius translates, "lifteth up (literally, 'makes to ascend') his horse." Similarly Maurer, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," that is, making his horse to advance up to the assault. This last is perhaps better than English Version.
the bright sword and the glittering spear—literally, "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle scene to the eye.
they stumble upon their corpses—The Medo-Babylonian enemy stumble upon the Assyrian corpses.
4. Because of the multitude of the whoredoms—This assigns the reason for Nineveh's destruction.
of the well-favoured harlot—As Assyria
was not a worshipper of the true God, "whoredoms" cannot mean, as in
the case of Israel, apostasy to the worship of false gods; but, her
harlot-like artifices whereby she allured neighboring states so
as to subject them to herself. As the unwary are allured by the
"well-favored harlot's" looks, so Israel, Judah (for example, under
Ahaz, who, calling to his aid Tiglath-pileser, was made tributary by
him,
witchcrafts—(
selleth—deprives of their liberty; as
slaves used to be sold: and in other property also sale
was a usual mode of transfer. Maurer
understands it of depriving nations of their freedom, and literally
selling them as slaves to distant peoples (
families—peoples.
5. I will discover thy skirts upon thy
face—that is, discover thy nakedness by throwing up thy
skirts upon thy face (the greatest possible insult), pulling them
up as as high as thy head (
6. cast abominable filth upon thee—as infamous harlots used to be treated.
gazing stock—exposed to public
ignominy as a warning to others (
7. all … that look upon thee—when
thou hast been made "a gazing stock" (
shall flee from thee—as a thing
horrible to look upon. Compare "standing afar off,"
whence shall I seek comforters for
thee?—Compare
8. populous No—rather, as Hebrew,
"No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the
portion or possession of Ammon, the Egyptian Jupiter
(whence the Greeks called the city Diospolis), who was especially
worshipped there. The Egyptian inscriptions call the god
Amon-re, that is, Amon the Sun; he is represented as a
human figure with a ram's head, seated on a chair (
situate among the rivers—probably the
channels into which the Nile here divides (compare
whose … wall was from the
sea—that is, rose up "from the sea." Maurer translates, "whose wall consisted of the
sea." But this would be a mere repetition of the former clause. The
Nile is called a sea, from its appearance in the annual flood
(
9. Ethiopia—Hebrew, Cush. Ethiopia is thought at this time to have been mistress of Upper Egypt.
Egypt—Lower Egypt.
her strength—her safeguard as an ally.
it was infinite—The resources of these, her allies, were endless.
Put—or Phut (
Lubim—the Libyans, whose capital was
Cyrene; extending along the Mediterranean west of Egypt (
thy—No's.
helpers—literally, "in thy help," that is, among thy auxiliaries.
10. Notwithstanding all her might, she was overcome.
cast lots for her honourable men—They
divided them among themselves by lot, as slaves (
11. drunken—made to drink of the cup of
Jehovah's wrath (
hid—covered out of sight: a prediction remarkably verified in the state in which the ruins of Nineveh have been found [G. V. Smith]. But as "hid" precedes "seek strength," &c., it rather refers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hiding-place from the foe" [Calvin]; or, shalt be neglected and slighted by all [Maurer].
seek strength because of the
enemy—Thou too, like Thebes (
12. thy strongholds—on the borders of
Assyria, protecting the approaches to Nineveh: "the gates of thy land"
(
fig trees with the first ripe
figs—expressing the rapidity and ease of the capture of
Nineveh (compare
13. thy people—thy soldiers.
women—unable to fight for thee (
gates on thy land—the fortified passes
or entrances to the region of Nineveh (compare
fire shall devour thy bars—the "bars" of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians themselves are represented as setting fire to the gates of a city [Bonomi, Nineveh, pp. 194, 197].
14. Ironical exhortation to Nineveh to defend herself.
Draw … waters—so as not to be without water for drinking, in the event of being cut off by the besiegers from the fountains.
make strong the brick-kiln—or "repair" [Maurer]; so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe.
15. There—in the very scene of thy great preparations for defense; and where thou now art so secure.
fire—even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining.
cankerworm—"the licking locust" [Henderson].
make thyself many as the locusts—"the swarming locusts" [Henderson]; that is, however "many" be thy forces, like those of "the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the "licking locust" licks up all before it.
16. multiplied thy merchants—(
the cankerworm spoileth, and fleeth
away—that is, spoiled thy merchants. The "cankerworm,"
or licking locust, answers to the Medo-Babylonian invaders of Nineveh
[G. V. Smith]. Calvin explains less probably, "Thy merchants
spoiled many regions; but the same shall befall them as befalls
locusts, they in a moment shall be scattered and flee away." Maurer, somewhat similarly, "The licking
locust puts off (the envelope in which his wings had been folded), and
teeth away" (
17. Thy crowned—Thy princes (
as the locusts—as many as the swarming locusts.
thy captains—Tiphsar, an
Assyrian word; found also in
as the great grasshoppers—literally, "as the locust of locusts," that is, the largest locust. Maurer translates, "as many as locusts upon locusts," that is, swarms of locusts. Hebrew idiom favors English Version.
in the hedges in the cold—Cold deprives the locust of the power of flight; so they alight in cold weather and at night, but when warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behind (compare Pliny, Natural History, 11.29).
18. Thy shepherds—that is, Thy leaders.
slumber—are carelessly secure [Maurer]. Rather, "lie in death's sleep, having
been slain" [Jerome] (
shall dwell in the dust—(
thy people is scattered—the necessary
consequence of their leaders being laid low (
19. bruit—the report.
clap the hands—with joy at thy fall. The sole descendants of the ancient Assyrians and Babylonians in the whole country are the Nestorian Christians, who speak a Chaldean language [Layard].
upon whom hath not thy wickedness passed continually?—implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration.
THE BOOK OF
HABAKKUK
Commentary by A. R. Faussett
INTRODUCTION
Habakkuk, from a
Hebrew root meaning to "embrace," denoting a "favorite" (namely,
of God) and a "struggler" (for his country's good). Some ancient
authors represent him as belonging to the tribe of Levi; others [Pseudo Epiphanius], to that of Simeon. The
inscription to Bel and the dragon in the Septuagint asserts the
former; and
The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the
ninth month of the fifth year of Jehoiakim, 605 B.C. (
The position of the book immediately after Nahum is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chaldeans for the same reason.
The style is poetical and sublime. The parallelisms
are generally regular. Borrowed ideas occur (compare
The ancient catalogues imply that his book is part of
the canon of Scripture. In the New Testament,
CHAPTER 1
1. burden—the prophetic sentence.
2, 3. violence … Why dost thou show me
iniquity?—Similar language is used of the Chaldeans (
3. cause me to behold grievance—Maurer denies that the Hebrew verb is ever active; he translates, "(Wherefore) dost Thou behold (without doing aught to check) grievance?" The context favors English Version.
there are that raise up strife and contention—so Calvin. But Maurer, not so well, translates, "There is strife, and contention raises itself."
4. Therefore—because Thou dost suffer such crimes to go unpunished.
law is slacked—is chilled. It has no authority and secures no respect.
judgment—justice.
wrong judgment proceedeth—Decisions are given contrary to right.
5. Behold … marvellously … a
work—(Compare
among the heathen—In
ye will not believe, though it be told you—that is, ye will not believe now that I foretell it.
6. I raise up—not referring to God's
having brought the Chaldeans from their original seats to Babylonia
(see on
bitter—that is, cruel (
hasty—not passionate, but "impetuous."
7. their judgment and … dignity … proceed of themselves—that is, they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical judgments; for whatever the Chaldeans decree they will do according to their own will, they will not brook anyone attempting to interfere.
8. swifter than the leopards—Oppian [Cynegeticks, 3.76], says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air."
more fierce—rather, "more keen"; literally, "sharp."
evening wolves—wolves famished with
fasting all day and so most keen in attacking the fold under covert of
the approaching night (
spread themselves—proudly; as in
their horsemen … come from far—and yet are not wearied by the long journey.
9. all for violence—The sole object of all is not to establish just rights, but to get all they can by violence.
their faces shall sup up as the east
wind—that is, they shall, as it were, swallow up all
before them; so the horse in
as the east wind—the simoon, which
spreads devastation wherever it passes (
10. scoff at … kings—as unable to resist them.
they shall heap dust, and take
it—"they shall heap" earth mounds outside, and so "take every
stronghold" (compare
11. Then—when elated by his successes.
shall his mind change—He shall lose whatever of reason or moderation ever was in him, with pride.
he shall pass over—all bounds and
restraints: his pride preparing the sure way for his destruction (
imputing this his power unto his
god—(
12. In opposition to the impious deifying of the Chaldeans power as their god (Maurer, or, as the English Version, their attributing of their successes to their idols), the prophet, in an impassioned address to Jehovah, vindicates His being "from everlasting," as contrasted with the Chaldean so-called "god."
my God, mine Holy One—Habakkuk speaks
in the name of his people. God was "the Holy One of Israel,"
against whom the Chaldean was setting up himself (
we shall not die—Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews "the appointment of the scribes"; the Rabbis think that Ezra and his colleagues corrected the old reading, "Thou shalt not die."
thou hast ordained them for judgment—that is, to execute Thy judgments.
for correction—to chastise
transgressors (
13. purer … than to behold evil—without being displeased at it.
canst not look on iniquity—unjust injuries done to Thy people. The prophet checks himself from being carried too far in his expostulatory complaint, by putting before himself honorable sentiments of God.
them that deal treacherously—the
Chaldeans, once allies of the Jews, but now their violent oppressors.
Compare "treacherous dealers," (
devoureth the man that is more
righteous—The Chaldean oppresses the Jew, who with all his
faults, is better than his oppressor (compare
14. And—that is, And so, by
suffering oppressors to go unpunished, "Thou makest men as the fishes
… that have no ruler"; that is, no defender. All may fish in the
sea with impunity; so the Chaldeans with impunity afflict Thy people,
as these have no longer the God of the theocracy, their King, to defend
them. Thou reducest men to such a state of anarchy, by wrong going
unpunished, as if there were no God. He compares the world to the
sea; men to fishes; Nebuchadnezzar to a fisherman
(
15. they take up all of them—all kinds of fishes, that is, men, as captives, and all other prey that comes in their way.
with the angle—that is, the hook. Some they take up as with the hook, one by one; others in shoals, as in a "net" and "drag" or enclosing net.
therefore—because of their successes.
they rejoice—They glory in their
crimes because attended with success (compare
16. sacrifice unto their net—that is,
their arms, power, and military skill, wherewith they gained their
victories; instead of to God. Compare
by them—by their net and dragnet.
their portion—image from a banquet: the prey which they have gotten.
17. Shall they … empty their net?—Shall they be allowed without interruption to enjoy the fruits of their violence?
therefore—seeing that they attribute all their successes to themselves, and not to Thee. The answer to the prophet's question, he by inspiration gives himself in the second chapter.
CHAPTER 2
1. stand upon … watch—that is,
watch-post. The prophets often compare themselves, awaiting the
revelations of Jehovah with earnest patience, to watchmen on an
eminence watching with intent eye all that comes within their view
(
what he will say unto me—in answer to
my complaints (
what I shall answer when I am
reproved—what answer I am to make to the reproof which
I anticipate from God on account of the liberty of my expostulation
with Him. Maurer translates, "What I am
to answer in respect to my complaint against Jehovah" (
2. Write the vision—which I am about to reveal to thee.
make it plain—(
upon tables—boxwood tables covered
with wax, on which national affairs were engraved with an iron pen, and
then hung up in public, at the prophets' own houses, or at the temple,
that those who passed might read them. Compare
that he may run that readeth
it—commonly explained, "so intelligible as to be easily read
by any one running past"; but then it would be, "that he that runneth
may read it." The true sense is, "so legible that whoever readeth
it, may run to tell all whom he can the good news of the foe's
coming doom, and Judah's deliverance." Compare
3. for—assigning the cause why it ought to be committed to writing: because its fulfilment belongs to the future.
the vision is yet for an appointed
time—(
at the end it shall speak—Maurer translates, "it pants for the end."
But the antithesis between, "it shall speak," and "not be
silent," makes English Version the better rendering. So the
Hebrew is translated in
though it tarry, wait for it—(
4. his soul which is lifted up—the Chaldean's [Maurer]. The unbelieving Jew's [Henderson].
is not upright in him—that is, is not
accounted upright in God's sight; in antithesis to "shall live." So
the just shall live by his faith—the
Jewish nation, as opposed to the unbelieving Chaldean (compare
5. Yea also, because—additional reason why the Jews may look for God punishing their Chaldean foe, namely, because … he is
a proud man—rather, this clause
continues the reason for the Jews expecting the punishment of the
Chaldeans, "because he transgresseth by wine (a besetting sin of
Babylon, compare
enlargeth his desire as hell—the
grave, or the unseen world, which is "never full" (
6. Shall not all these—the "nations" and
"peoples" (
take up a parable—a derisive song.
Habakkuk follows Isaiah (
against him—when dislodged from his former eminence.
Woe—The "derisive song" here begins, and continues to the end of the chapter. It is a symmetrical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four verses, and the last of two. Each stanza has its own subject, and all except the last begin with "Woe"; and all have a closing verse introduced with "for," "because," or "but."
how long?—how long destined to retain his ill-gotten gains? But for a short time, as his fall now proves [Maurer]. "Covetousness is the greatest bane to men. For they who invade others' goods, often lose even their own" [Menander]. Calvin makes "how long?" to be the cry of those groaning under the Chaldean oppression while it still lasted: How long shall such oppression be permitted to continue? But it is plainly part of the derisive song, after the Chaldean tyranny had passed away.
ladeth himself with thick clay—namely,
gold and silver dug out of the "clay," of which they are a part. The
covetous man in heaping them together is only lading himself with a
clay burden, as he dares not enjoy them, and is always anxious about
them. Lee and Fuller translate the Hebrew as a reduplicated
single noun, and not two words, "an accumulation of pledges" (
7. suddenly—the answer to the question,
"How long?" (
bite—often used of usury; so
favoring Lee's rendering (
8. the remnant of the people—Those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee.
the violence of the land …
city—that is, on account of thy violent oppression of the
lands and cities of the earth [Grotius] (compare
9. coveteth an evil covetousness—that is, a covetousness so surpassingly evil as to be fatal to himself.
to his house—greedily seizing enormous
wealth, not merely for himself, but for his family, to which it is
destined to be fatal. The very same "evil covetousness" that was the
cause of Jehoiakim's being given up to the Chaldean oppressor (
set his nest on high—(
10. Thou hast consulted shame … by cutting off many—Maurer, more literally, "Thou hast consulted shame … to destroy many," that is, in consulting (determining) to cut off many, thou hast consulted shame to thy house.
sinned against thy soul—that is,
against thyself; thou art the guilty cause of thine own ruin (
11. stone … cry
out—personification. The very stones of thy palace built by
rapine shall testify against thee (
the beam out of the timber—the crossbeam or main rafter connecting the timbers in the walls.
shall answer it—namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.
12. buildeth a town with blood—namely,
Babylon rebuilt and enlarged by blood-bought spoils (compare
13. is it not of the Lord of hosts—Jehovah, who has at His command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed so long, though He seem now to be still?" [Calvin].
people … labour in the … fire
… weary themselves for … vanity—The Chaldeans
labor at what is to be food for the fire, namely, their city and
fortresses which shall be burnt.
14. Adapted from
waters cover the sea—namely, the bottom of the sea; the sea-bed.
15. giveth … neighbour drink … puttest
… bottle to him—literally, "skin," as the Easterns use
"bottles" of skin for wine. Maurer, from
a different Hebrew root, translates, "that pourest in thy
wrath." English Version keeps up the metaphor better. It
is not enough for thee to be "drunken" thyself, unless thou canst lead
others into the same state. The thing meant is, that the Chaldean king,
with his insatiable desires (a kind of intoxication), allured
neighboring states into the same mad thirst for war to obtain booty,
and then at last exposed them to loss and shame (compare
that thou mayest look on their
nakedness!—with light, like Ham of old (
16. art filled—now that thou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame."
shame for glory—instead of thy former
glory (
drink thou also—The cup of sorrow is
now in thy turn to pass to thee (
thy foreskin—expressing in Hebrew
feeling the most utter contempt. So of Goliath (
cup … shall be turned unto thee—literally, "shall turn itself," namely, from the nations whom thou hast made to drink it. "Thou shalt drink it all, so that it may be turned as being drained" [Grotius].
shameful spewing—that is, vomiting;
namely, that of the king of Babylon, compelled to disgorge the spoil he
had swallowed. It expresses also the ignominious state of Babylon in
its calamity (
17. the violence of Lebanon—thy
"violence" against "Lebanon," that is, Jerusalem (
cover—that is, completely overwhelm.
the spoil of beasts, which made them afraid—Maurer explains, "the spoiling inflicted on the beasts of Lebanon (that is, on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee)." But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," that is, such as is inflicted on beasts caught in a net, and "which makes them afraid (shall cover thee)." Thus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make THEE afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall in turn cover thyself—revert on thyself from them)." This accords better with the parallel clause, "the violence of Lebanon," that is, inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty.
because of men's blood—shed by thee;
repeated from
the violence of the land, &c.—that is, inflicted on the land by thee.
18. The powerlessness of the idols to save
Babylon from its doom is a fitting introduction to the last stanza
(
teacher of lies—its priests and prophets uttering lying oracles, as if from it.
make dumb idols—Though men can "make" idols, they cannot make them speak.
19. Awake—Arise to my help.
it shall teach!—rather, An exclamation
of the prophet, implying an ironical question to which a
negative answer must be given. What! "It teach?" Certainly not [Maurer]. Or, "It (the idol itself) shall (that
is, ought to) teach you that it is deaf, and therefore no God" [Calvin]. Compare "they are their own
witnesses" (
Behold—The Hebrew is nominative, "There it is" [Henderson].
it is laid over with gold … no breath … in the midst—Outside it has some splendor, within none.
20. But the Lord—Jehovah; in striking contrast with the idols.
in his holy temple—"His place" (
keep silence—in token of reverent
submission and subjection to His judgments (
CHAPTER 3
This sublime ode begins with an exordium (
1. prayer—the only strictly called
prayers are in
upon Shigionoth—a musical phrase,
"after the manner of elegies," or mournful odes, from an Arabic
root [Lee]; the phrase is
singular in
2. I have heard thy speech—Thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuk's reply to God's communication [Grotius]. Maurer translates, "the report of Thy coming," literally, "Thy report."
and was afraid—reverential fear of
God's judgments (
revive thy work—Perfect the
work of delivering Thy people, and do not let Thy promise
lie as if it were dead, but give it new life by performing it
[Menochius]. Calvin explains "thy work" to be Israel;
called "the work of My hands" (
in the midst of the years—namely, of
calamity in which we live. Now that our calamities are at their height;
during our seventy years' captivity. Calvin more fancifully explains it, in the midst of
the years of Thy people, extending from Abraham to Messiah; if they be
cut off before His coming, they will be cut off as it were in the
midst of their years, before attaining their maturity. So Bengel makes the midst of the years to
be the middle point of the years of the world. There is a strikingly
similar phrase (
make known—Made it (Thy work) known by experimental proof; show in very deed, that this is Thy work.
3. God—singular in the Hebrew, "Eloah," instead of "Elohim," plural, usually employed. The singular is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it is in Isaiah, Daniel, Job, and Deuteronomy.
from Teman—the country south of Judea
and near Edom, in which latter country Mount Paran was situated [Henderson]. "Paran" is the desert region,
extending from the south of Judah to Sinai. Seir, Sinai, and Paran are
adjacent to one another, and are hence associated together, in respect
to God's giving of the law (
Selah—a musical sign, put at the close
of sections and strophes, always at the end of a verse, except thrice;
namely, here, and
earth … full of his praise—that is, of His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense.
4. as the light—namely, of the sun
(
horns—the emblem of power
wielded by "His hand" [Ludovicus De
Dieu]. "Rays" emanating from "His hand," compared by the Arabs
to the horns of the gazelle (compare "hind of the morning,"
there—in that "brightness." In
it, notwithstanding its brilliancy, there was but the veil "(the
hiding) of His power." Even "light," God's "garment," covers,
instead of revealing fully, His surpassing glory (
5. pestilence—to destroy His people's
foes (
burning coals—
went … at his feet—that is,
after Him, as His attendants (
6. He stood, and measured the earth—Jehovah, in His advance, is represented as stopping suddenly, and measuring the earth with His all-seeing glance, whereat there is universal consternation. Maurer, from a different root, translates, "rocked the earth"; which answers better to the parallel "drove asunder"; the Hebrew for which latter, however, may be better translated, "made to tremble."
everlasting mountains—which have ever been remembered as retaining the same place and form from the foundation of the world.
did bow—as it were, in reverent submission.
his ways are everlasting—His marvellous ways of working for the salvation of His people mark His everlasting character: such as He was in His workings for them formerly, such shall He be now.
7. the tents—that is, the dwellers.
Cushan—the same as Cush; made
"Cush-an" to harmonize with "Midi-an" in the parallel
clause. So Lotan is found in the Hebrew of Genesis for
Lot. Bochart therefore considers
it equivalent to Midian, or a part of Arabia. So in
in affliction—rather, "under
affliction" (regarded) as a heavy burden. Literally, "vanity" or
"iniquity," hence the punishment of it (compare
curtains—the coverings of their tents; the shifting habitations of the nomad tribes, which resembled the modern Bedouins.
tremble—namely, at Jehovah's terrible interposition for Israel against them.
8. Was the Lord displeased against the
rivers?—"Was the cause of His dividing the Red Sea and Jordan
His displeasure against these waters?" The answer to this is tacitly
implied in "Thy chariots of salvation." "Nay; it was not
displeasure against the waters, but His pleasure in interposing for His
people's salvation" (compare
thy chariots—in antithesis to Thy foe,
Pharaoh's chariots," which, notwithstanding their power and
numbers, were engulfed in the waters of destruction. God can
make the most unlikely means work for His people's salvation (
9. bow … made … naked—that
is, was drawn forth from its cover, in which bows usually were cased
when not in use. Compare
according to the oaths of the tribes
even thy word—that is, Thy oaths of promise to
the tribes of Israel (
Thou didst cleave the earth with
rivers—the result of the earthquake caused by God's approach
[Maurer]. Grotius refers it to the bringing forth water from
the rock (
10. The mountains—repetition with
increased emphasis of some of the tremendous phenomena mentioned in
overflowing of the water passed by—namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to "pass away" [Calvin]. Maurer, not so well, translates, "torrents (rains) of water rush down."
lifted … hands on high—namely,
its billows lifted on high by the tempest. Personification. As
men signify by voice or gesture of hand that they will do
what they are commanded, so these parts of nature testified their
obedience to God's will (
11. sun … moon stood still—at
Joshua's command (
light of thine arrows—hail mixed with
lightnings (
they went—The sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, namely, His lightnings hurled in defense of His people; astonished at these they stood still [Calvin]. Maurer translates, "At the light of Thine arrows (which) went" or flew.
12. march—implying Jehovah's majestic
and irresistible progress before His people (
thresh—(
13. with thine anointed—with Messiah; of
whom Moses, Joshua, and David, God's anointed leaders of Israel, were
the types (
woundedst the head out of the house of the
wicked—probably an allusion to
discovering the foundation—Thou destroyedst high and low. As "the head of the house" means the prince, so the "foundation" means the general host of the enemy.
unto the neck—image from a flood
reaching to the neck (
14. strike … with his staves—with
the "wicked" (
head of his villages—Not only kings
were overthrown by God's hand, but His vengeance passed through the
foe's villages and dependencies. A just retribution, as the foe
had made "the inhabitants of Israel's villages to cease" (
to scatter me—Israel, with whom
Habakkuk identifies himself (compare
rejoicing … to devour the poor
secretly—"The poor" means the Israelites, for whom in
their helpless state the foe lurks in his lair, like a wild
beast, to pounce on and devour (
15. Thou didst walk through the sea with thine
horses—(
16. When I heard …
trembled—namely, at the judgments which God had declared
(
belly—The bowels were thought
by the Hebrews to be the seat of yearning compassion (
at the voice—of the divine
threatenings (
trembled in myself—that is, I trembled all over [Grotius].
that I might rest in the day of
trouble—The true and only path to rest is through such
fear. Whoever is securely torpid and hardened towards God, will be
tumultuously agitated in the day of affliction, and so will bring on
himself a worse destruction; but he who in time meets God's wrath and
trembles at His threats, prepares the best rest for himself in
the day of affliction [Calvin]. Henderson translates, "Yet I shall have rest."
Habakkuk thus consoling his mind, Though trembling at the calamity
coming, yet I shall have rest in God (
when he cometh up unto the people, he will invade—rather (as English Version is a mere truism), connected with the preceding clause, "that I might rest … when he (the Chaldean foe) cometh up unto the people (the Jews), that he may cut them off" [Calvin]. The Hebrew for "invade" means, to rush upon, or to attack and cut off with congregated troops.
17. Destroy the "vines" and "fig trees" of the
carnal heart, and his mirth ceases. But those who when full enjoyed God
in all, when emptied can enjoy all in God. They can sit down upon the
heap of ruined creature comforts, and rejoice in Him as the "God of
their salvation." Running in the way of His commandments, we outrun our
troubles. Thus Habakkuk, beginning his prayer with trembling, ends it
with a song of triumph (
labour of the olive—that is, the fruit expected from the olive.
fail—literally, "lie," that is,
disappoint the hope (
fields—from a Hebrew root meaning "to be yellow"; as they look at harvest-time.
meat—food, grain.
cut off—that is, cease.
18. yet I will rejoice—The prophet speaks in the name of his people.
19. hinds' feet … walk upon … high
places—Habakkuk has here before his mind
on my stringed
instruments—neginoth. This is the prophet's direction
to the precentor ("chief singer") as to how the preceding ode
(
THE BOOK OF
ZEPHANIAH
Commentary by A. R. Faussett
INTRODUCTION
Zephaniah, ninth in
order of the minor prophets, prophesied "in the days of Josiah" (
He must have flourished in the earlier part of
Josiah's reign. In
The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.
The style, though not generally sublime, is graphic
and vivid in details (compare
CHAPTER 1
1. days of Josiah—Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon—the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah—Israel's ten tribes had gone into captivity before this.
2. utterly consume—from a root to "sweep
away," or "scrape off utterly." See
from off the land—of Judah.
3. Enumeration in detail of the "all things"
(
the stumbling-blocks—idols which cause
Judah to offend or stumble (
with the wicked—The idols and their worshippers shall be involved in a common destruction.
4. stretch out mine hand—indicating some
remarkable and unusual work of vengeance (
Judah—including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem—the fountainhead of the
evil. God begins with His sanctuary (
the remnant of Baal—the remains of
Baal worship, which as yet Josiah was unable utterly to eradicate in
remote places. Baal was the Phœnician tutelary god. From the time
of the Judges (
Chemarims—idol priests, who had not
reached the age of puberty; meaning "ministers of the gods" [Servius on Æneid, 11], the same
name as the Tyrian Camilli, r and l being interchangeable
(compare
the priests—of Jehovah, of Aaronic
descent, who ought to have used all their power to eradicate, but who
secretly abetted, idolatry (compare
5. worship the host of heaven—Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops—which were flat
(
swear by the Lord—rather, "swear
to Jehovah" (
and—"and yet (with strange
inconsistency,
6. This verse describes more comprehensively
those guilty of defection from Jehovah in any way (
7. Hold thy peace at the presence of the
Lord—(
Lord … prepared a
sacrifice—namely, a slaughter of the guilty Jews, the victims
due to His justice (
bid his guests—literally, "sanctified
His called ones" (compare
8. the princes—who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children—fulfilled on
Zedekiah's children (
all such as are clothed with strange
apparel—the princes or courtiers who attired
themselves in costly garments, imported from abroad; partly for the
sake of luxury, and partly to ingratiate themselves with foreign great
nations whose costume as well as their idolatries they imitated, [Calvin]; whereas in costume, as in other
respects, God would have them to be separate from the nations. Grotius refers the "strange apparel" to
garments forbidden by the law, for example, men's garments worn by
women, and vice versa, a heathen usage in the worship of Mars and Venus
(
9. those that leap on the threshold—the
servants of the princes, who, after having gotten prey (like hounds)
for their masters, leap exultingly on their masters' thresholds; or, on
the thresholds of the houses which they break into [Calvin]. Jerome
explains it of those who walk up the steps into the sanctuary with
haughtiness. Rosenmuller translates,
"Leap over the threshold"; namely, in imitation of the
Philistine custom of not treading on the threshold, which arose from
the head and hands of Dragon being broken off on the threshold before
the ark (
fill … masters' houses with violence, &c.—that is, with goods obtained with violence, &c.
10. fish gate—(
the second—namely, the gate which was
second in dignity [Calvin]. Or,
the second or lower part of the city. Appropriately, the fish
gate, or extreme end of the lower part of the city, first resounds with
the cries of the citizens as the foe approaches; then, as he advances
further, that part of the city itself, namely, its inner part; lastly,
when the foe is actually come and has burst in, the hills, the higher
ones, especially Zion and Moriah, on which the upper city and temple
were founded [Maurer]. The
second, or lower city, answers to Akra, north of Zion, and
separated from it by the valley of Tyropœon running down to the
pool of Siloam [Henderson]. The
Hebrew is translated "college,"
hills—not here those outside, but those within the walls: Zion, Moriah, and Ophel.
11. Maktesh—rather, "the mortar," a name
applied to the valley of Siloam from its hollow shape [Jerome]. The valley between Zion and Mount Olivet,
at the eastern extremity of Mount Moriah, where the merchants dwelt.
all the merchant people—literally, the
"Canaanite people": irony: all the merchant people of Jerusalem are
very Canaanites in greed for gain and in idolatries (see on
all … that bear silver—loading
themselves with that which will prove but a burden (
12. search … with candles—or
lamps; so as to leave no dark corner in it wherein sin can escape the
punishment, of which the Chaldeans are My instruments (compare
settled on their lees—"hardened" or
crusted; image from the crust formed at the bottom of wines long left
undisturbed (
Lord will not do good …
evil—They deny that God regards human affairs, or renders
good to the good; or evil to the evil, but that all things go haphazard
(
13. Therefore their goods shall become a
booty, &c.—Fulfilling the prophecy in
14. voice of … day of …
Lord—that is, Jehovah ushering in that day with a roar of
vengeance against the guilty (
mighty … shall cry … bitterly—in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
15. wasteness … desolation—The
Hebrew terms by their similarity of sounds, Shoah,
Umeshoah, express the dreary monotony of desolation (see on
16. the trumpet—namely, of the besieging
enemy (
alarm—the war shout [Maurer].
towers—literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So Tacitus describes the walls of Jerusalem [Histories, 5.11.7].
17. like blind men—unable to see whither to turn themselves so as to find an escape from existing evils.
flesh—Hebrew, "bread"; so the
Arabic term for "bread" is used for "flesh" (
18. Neither … silver nor … gold shall … deliver them, &c.—(Pr 11:4).
fire of his jealousy—(
make even a speedy riddance of
all—rather, a "consummation" (complete destruction: "full
end,"
CHAPTER 2
1. Gather yourselves—to a religious
assembly, to avert the judgment by prayers (
nation not desired—(Compare
2. Before the decree bring forth—that
is, Before God's decree against you announced by me (
before the day pass as the chaff—that
is, before the day for repentance pass, and with it you,
the ungodly, pass away as the chaff (
3. As in
Seek ye the Lord—in contrast to those
that "sought not the Lord" (
his judgment—that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.
seek meekness—not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.
it may be ye shall be hid—(
4. For—He makes the punishment awaiting
the neighboring states an argument why the ungodly should repent (
Gaza shall be forsaken—In the Hebrew there is a play of similar sounds, Gaza Gazubah; Gaza shall be forsaken, as its name implies. So the Hebrew of the next clause, Ekron teeakeer.
at the noonday—when on account of the
heat Orientals usually sleep, and military operations are suspended
(
Ekron—Four cities of the
Philistines are mentioned, whereas five was the normal number of
their leading cities. Gath is omitted, being at this time under the
Jews' dominion. David had subjugated it (
5. inhabitants of the seacoast—the
Philistines dwelling on the strip of seacoast southwest of Canaan.
Literally, the "cord" or "line" of sea (compare
the Cherethites—the Cretans, a name
applied to the Philistines as sprung from Crete (
Canaan … land of the
Philistines—They occupied the southwest of Canaan
(
6. dwellings and cottages for
shepherds—rather, "dwellings with cisterns" (that is,
water-tanks dug in the earth) for shepherds. Instead of a
thick population and tillage, the region shall become a pasturage for
nomad shepherds' flocks. The Hebrew for "dug cisterns,"
Ceroth, seems a play on sounds, alluding to their name
Cherethites (
7. remnant of … Judah—those of the Jews who shall be left after the coming calamity, and who shall return from exile.
feed thereupon—namely, in the pastures
of that seacoast region (
visit—in mercy (
8. I have heard—A seasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity: God saith, "I have heard it all, though I might seem to men not to have observed it because I did not immediately inflict punishment."
magnified themselves—acted haughtily,
invading the territory of Judah (
9. the breeding of nettles—or, the overspreading of nettles, that is, a place overrun with them.
salt pits—found at the south of the
Dead Sea. The water overflows in the spring, and salt is left by the
evaporation. Salt land is barren (
possess them—that is, their land; in retribution for their having occupied Judah's land.
10. (Compare
their pride—in antithesis to the
meek (
11. famish—bring low by taking from the
idols their former fame; as beasts are famished by their food being
withheld. Also by destroying the kingdoms under the tutelage of idols
(
gods of the earth—who have their existence only on earth, not in heaven as the true God.
every one from his place—each in
his own Gentile home, taught by the Jews in the true
religion: not in Jerusalem alone shall men worship God, but everywhere
(
all … isles of … heathen—that is, all the maritime regions, especially the west, now being fulfilled in the gathering in of the Gentiles to Messiah.
12. Fulfilled when Nebuchadnezzar (God's
sword,
Ye—literally, "They." The third person expresses estrangement; while doomed before God's tribunal in the second person, they are spoken of in the third as aliens from God.
13. Here he passes suddenly to the north. Nineveh was destroyed by Cyaxares and Nabopolassar, 625 B.C. The Scythian hordes, by an inroad into Media and thence in the southwest of Asia (thought by many to be the forces described by Zephaniah, as the invaders of Judea, rather than the Chaldeans), for a while interrupted Cyaxares' operations; but he finally succeeded. Arbaces and Belesis previously subverted the Assyrian empire under Sardanapalus (that is, Pul?), 877 B.C.
14. flocks—of sheep; answering to
"beasts" in the parallel clause. Wide pastures for sheep and haunts for
wild beasts shall be where once there was a teeming population (compare
beasts of the nations—that is, beasts
of the earth (
cormorant—rather, the "pelican" (so
bittern—(
upper lintels—rather, "the capitals of her columns," namely, in her temples and palaces [Maurer]. Or, "on the pomegranate-like knops at the tops of the houses" [Grotius].
their voice shall sing in the windows—The desert-frequenting birds' "voice in the windows" implies desolation reigning in the upper parts of the palaces, answering to "desolation … in the thresholds," that is, in the lower.
he shall uncover the cedar work—laying the cedar wainscoting on the walls, and beams of the ceiling, bare to wind and rain, the roof being torn off, and the windows and doors broken through. All this is designed as a consolation to the Jews that they may bear their calamities patiently, knowing that God will avenge them.
15. Nothing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls one hundred feet high, and so thick that three chariots could go abreast on them, and with fifteen hundred towers, should be so totally destroyed that its site is with difficulty discovered. Yet so it is, as the prophet foretold.
there is none beside me—This peculiar
phrase, expressing self-gratulation as if peerless, is plainly adopted
from
hiss—in astonishment at a desolation
so great and sudden (
CHAPTER 3
1. filthy—Maurer translates from a different root, "rebellious," "contumacious." But the following term, "polluted," refers rather to her inward moral filth, in spite of her outward ceremonial purity [Calvin]. Grotius says, the Hebrew is used of women who have prostituted their virtue. There is in the Hebrew Moreah; a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their filthiness and the holiness of the worship on Moriah in which they professed to have a share.
oppressing—namely, the poor, weak,
widows, orphans and strangers (
2. received not correction—Jerusalem is
incurable, obstinately rejecting salutary admonition, and refusing to
be reformed by "correction" (
trusted not in … Lord—Distrust in the Lord as if He were insufficient, is the parent of all superstitions and wickednesses [Calvin].
drew not near to her God—Though God
was specially near to her (
3. roaring—for prey (
evening wolves—which are most ravenous
at evening after being foodless all day (
they gnaw not the bones till the morrow—rather, "they put not off till to-morrow to gnaw the bones"; but devour all at once, bones and flesh, so ragingly ravenous are they [Calvin].
4. light—in whose life and teaching there is no truth, gravity, or steadiness.
treacherous—false to Jehovah, whose
prophets they profess to be (
polluted … sanctuary—by their profane deeds.
5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around.
The just Lord—Why then are ye so unjust?
is in the midst thereof—He retorts on
them their own boast, "Is not the Lord among us" (
every morning—literally, "morning by morning." The time in the sultry East for dispensing justice.
bring … to light—publicly and manifestly by the teaching of His prophets, which aggravates their guilt; also by samples of His judgments on the guilty.
he faileth not—He is continually
setting before you samples of His justice, sparing no pains. Compare
knoweth no shame—The unjust Jews are not shamed by His justice into repentance.
6. I had hoped that My people by My judgments on other nations would be led to amendment; but they are not, so blinded by sin are they.
towers—literally, "angles" or "corners"; hence the towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, while the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to.
7. I said, Surely, &c.—God speaks after the manner of men in condescension to man's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have expected ye would under such circumstances repent: but no!
thou—at least, O Jerusalem! Compare
"thou, even thou, at least in this thy day" (
their dwelling—the sanctuary
[Buxtorf]. Or, the city. Compare
Jesus' words (
howsoever I punished them—Howsoever I
might have punished them, I would not have cut off their
dwelling. Calvin, "Howsoever I had
marked them out for punishment" because of their provocations, still,
if even then they had repented, taught by My corrections, I was ready
to have pardoned them. Maurer,
"Altogether in accordance with what I had long ago decreed (ordained)
concerning you" (
rose early, and corrupted,
&c.—Early morning is in the East the best time for
transacting serious business, before the relaxing heat of midday comes
on. Thus it means, With the greatest earnestness they set themselves to
"corrupt all their doings" (
8. wait ye upon me—Here Jehovah turns to
the pious Jews. Amidst all these judgments on the Jewish nation, look
forward to the glorious time of restoration to be ushered in by God's
precious outpouring of wrath on all nations,
until the day—that is, waiting for the
day (
rise up to the prey—like a savage
beast rising from his lair, greedy for the prey (compare
gather the nations—against Jerusalem
(
9. For—The blessed things promised in
this and
turn to the people a pure
language—that is, changing their impure language I
will give to them again a pure language (literally,
"lip"). Compare for this Hebrew idiom,
serve him with one consent—literally,
"shoulder" or "back"; metaphor from a yoke, or burden, borne between
two (
10. From beyond … Ethiopia my
suppliants—literally, "burners of incense" (compare
shall bring mine offering—that is, the
offering that is My right. I prefer, with De Wette and Chaldee Version, making
"suppliants" the objective case, not the nominative. The
peoples: (
11. shalt thou not be ashamed—Thou shalt
then have no cause to be ashamed; for I will then take away out of
the midst of thee those who by their sins gave thee cause for shame
(
them that rejoice in thy pride—those
priding themselves on that which thou boastest of, thy temple
("My holy mountain"), thy election as God's people, &c., in the
Pharisaic spirit (
12. afflicted … they shall trust in …
Lord—the blessed effect of sanctified affliction on the
Jewish remnant. Entire trust in the Lord cannot be, except where all
cause for boasting is taken away (
13. nor speak lies—worshipping God in truth, and towards man having love without dissimulation. The characteristic of the 144,000 sealed of Israel.
none shall make them afraid—either
foreign foe, or unjust prince (
14. The prophet in mental vision sees the joyful day of Zion present, and bids her rejoice at it.
15. The cause for joy: "The Lord hath taken
away thy judgments," namely, those sent by Him upon thee. After the
taking away of sin (
the Lord is in the midst of
thee—Though He seemed to desert thee for a time, He is now
present as thy safeguard (
not see evil any more—Thou shalt not
experience it (
16. Let not thine hands be slack—(
17. he will rest in his love—content
with it as His supreme delight (compare
18. sorrowful for the solemn
assembly—pining after the solemn assembly which they cannot
celebrate in exile (
who are of thee—that is, of thy true citizens; and whom therefore I will restore.
to whom the reproach of it was a
burden—that is, to whom thy reproach ("the reproach of
My people,"
19. undo—Maurer translates, "I will deal with," that is, as
they deserve. Compare
her that halteth—all that are
helpless. Their weakness will be no barrier in the way of My restoring
them. So in
I will get them praise, &c.—literally, "I will make them (to become) a praise and a name," &c.
shame—(
20. make you a name … praise—make you to become celebrated and praised.
turn back your captivity—bring back your captives [Maurer]. The Hebrew is plural, "captivities"; to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed.
before your eyes—Incredible as the
event may seem, your own eyes with delight shall see it. You
will scarcely believe it for joy, but the testimony of your own eyes
shall convince you of the delightful reality (compare
THE BOOK OF
HAGGAI
Commentary by A. R. Faussett
INTRODUCTION
The name Haggai
means "my feast"; given, according to Cocceius, in anticipation of the joyous return from
exile. He probably was one of the Jewish exiles (of the tribes Judah,
Benjamin, and Levi) who returned under Zerubbabel, the civil head of
the people, and Joshua, the high priest, 536 B.C., when Cyrus (actuated by the striking
prophecies as to himself,
The dates of his four distinct prophecies are
accurately given: (1) The first (
The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.
The Jews' adversaries, on the resumption of the work
under Zerubbabel, Haggai, and Zechariah, tried to set Darius against
it; but that monarch confirmed Cyrus' decree and ordered all help to be
given to the building of the temple (
The style of Haggai is consonant with his messages:
pathetic in exhortation, vehement in reproofs, elevated in
contemplating the glorious future. The repetition of the same phrases
(for example, "saith the Lord," or "the Lord of hosts,"
Haggai is referred to in
CHAPTER 1
1. second year of Darius—Hystaspes, the
king of Medo-Persia, the second of the world empires, Babylon having
been overthrown by the Persian Cyrus. The Jews having no king of their
own, dated by the reign of the world kings to whom they were subject.
Darius was a common name of the Persian kings, as Pharaoh of those of
Egypt, and Cæsar of those of Rome. The name in the cuneiform
inscriptions at Persepolis is written Daryawus, from the root
Darh, "to preserve," the Conservator [Lassen]. Herodotus
[6.98] explains it Coercer. Often opposite attributes are
assigned to the same god; in which light the Persians viewed their
king.
sixth month—of the Hebrew year, not of
Darius' reign (compare
the Lord—Hebrew, Jehovah: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.
by Haggai—Hebrew, "in the hand
of Haggai"; God being the real speaker, His prophet but the instrument
(compare
Zerubbabel—called also Shesh-bazzar in
son of Shealtiel—or Salathiel. But
governor of Judah—to which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.
Joshua—called Jeshua (
Josedech—or Jehozadak (
2. the Lord of hosts—Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.
This people—"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.
The time—the proper time for building
the temple. Two out of the seventy predicted years of captivity (dating
from the destruction of the temple, 558 B.C.,
4. Is it time—It is not time (
you, O ye—rather, for "you, you"; the
repetition marking the shameful contrast between their concern for
themselves, and their unconcern for God [Maurer]. Compare a similar repetition in
ceiled—rather, "wainscoted," or
"paneled," referring to the walls as well as the ceilings; furnished
not only with comfort but luxury, in sad contrast to God's house not
merely unadorned, but the very walls not raised above the foundations.
How different David's feelings (
5. Consider your ways—literally, "Set
your heart" on your ways. The plural implies, Consider both what
ye have done (actively,
6. Nothing has prospered with you while you
neglected your duty to God. The punishment corresponds to the sin. They
thought to escape poverty by not building, but keeping their money to
themselves; God brought it on them for not building (
ye clothe … but … none warm—through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: "Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed" [Moore]. Careful consideration of God's dealings with us will indicate God's will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [Moore].
wages … put … into a bag with
holes—proverbial for labor and money spent profitlessly
(
8. Go up to the mountain—Moriah [Rosenmuller]; Lebanon [Henderson]. Rather, generally, the mountains
around, now covered with wood, the growth of the long period of the
captivity. So
wood—Haggai specifies this as being
the first necessary; not to the exclusion of other materials.
Stones also were doubtless needed. That the old walls were not
standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears
from
I will take pleasure in it, and I will be
glorified—I will be propitious to suppliants in it (
9. Ye looked for much—literally, "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple. The greater was your greediness, the more bitter your disappointment in being poorer than ever.
when ye brought it home, I did blow upon it—even the little crop brought into your barns I dissipated. "I did blow upon," that is, I scattered and caused to perish with My mere breath, as scattered and blighted corn.
mine house … his own house—in emphatic antithesis.
ye run—expressing the keenness of
everyone of them in pursuing their own selfish interests. Compare
"run,"
10. heaven … is stayed from
dew—literally, "stays itself." Thus heaven or the sky is
personified; implying that inanimate nature obeys Jehovah's will; and,
shocked at His people's disobedience, withholds its goods from them
(compare
11. I called—what the "heaven" and
"earth," the second causes, were said to do (
drought—Hebrew, Choreb, like in
sound to Chareeb, "waste" (
labour of the hands—all the fruits of
lands, gardens, and vineyards, obtained by labor of the hands (
12. remnant of the people—all those who
have returned from the exile (
as … God sent him—according to
all that Jehovah had enjoined him to speak. But as it is not till
13. the Lord's messenger—so the priests
(
in the Lord's message—by the Lord's authority and commission: on the Lord's embassage.
I am with you—(
14. Lord stirred up the spirit of, &c.—God gave them alacrity and perseverance in the good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit.
came and did work—collected the wood
and stones and other materials (compare
15. four and twentieth day—twenty-three
days after the first message of Haggai (
CHAPTER 2
1. seventh month—of the Hebrew year; in
the second year of Darius' reign (
3. Who is left … that saw … first
glory—Many elders present at the laying of the foundation of
the second temple who had seen the first temple (
how do ye see it now?—God's estimate
of things is very different from man's (
4. be strong … for I am with
you—The greatest strength is to have Jehovah
with us as our strength. Not in man's "might," but in that of
God's Spirit (
5. According to the word
that—literally, "(I am with you) the word (or thing)
which I covenanted"; that is, I am with you as I covenanted with you
when ye came out of Egypt (
so—or, "and."
my Spirit remaineth among you—to
strengthen you for the work (
6. Yet once, it is a little
while—or, "(it is) yet a little while." The
Hebrew for "once" expresses the indefinite article "a" [Maurer]. Or, "it is yet only a little
while"; literally, "one little," that is, a single brief space till a
series of movements is to begin; namely, the shakings of nations soon
to begin which are to end in the advent of Messiah, "the desire of all
nations" [Moore]. The shaking of
nations implies judgments of wrath on the foes of God's people, to
precede the reign of the Prince of peace (
7. shake—not convert; but cause
that agitation which is to precede Messiah's coming as the healer of
the nations' agitations. The previous shaking shall cause the yearning
"desire" for the Prince of peace. Moore and others translate "the beauty," or "the
desirable things (the precious gifts) of all nations shall come" (
fill this house with glory—(
8. The silver is mine—(
9. The glory of this latter house … greater
than of the former—namely, through the presence of Messiah,
in (whose) face is given the light of the knowledge of the
glory of God (
in this place … peace—namely, at
Jerusalem, the metropolis of the kingdom of God, whose seat was the
temple: where Messiah "made peace through the blood of His cross"
(
10. four and twentieth day … ninth
month—three days more than two months from the second
prophecy (
11. Ask … the priests—Propose this
question to them on the law. The priests were the authorized expounders
of the law (
12. "Holy flesh" (that is, the flesh of a
sacrifice,
13. On the other hand, a legally "unclean"
person imparts his uncleanness to any thing, whereas a legally holy
thing cannot confer its sanctity on an "unclean" person (
14. Then answered Haggai—rather, "Then Haggai answered (in rejoinder to the priests' answer) and said" [Maurer].
so is this people—heretofore not in
such an obedient state of mind as to deserve to be called My
people (
15. consider—literally, "lay it to heart." Ponder earnestly, retracing the past "upward" (that is, backward), comparing what evils heretofore befell you before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and the blessing of obedience.
16. Since those days were—from the time that those days of your neglect of the temple work have been.
when one came to an heap of twenty measures—that is, to a heap which he had expected would be one of twenty measures, there were but ten.
fifty vessels out of the press—As the Septuagint translates "measure," and Vulgate "a flagon," and as we should rather expect vat than press. Maurer translates (omitting vessels, which is not in the original), "purahs," or "wine-measures."
17. Appropriated from
18. Resumed from
even from the day that the foundation of
… temple was laid—The first foundation beneath the
earth had been long ago laid in the second year of Cyrus, 535 B.C. (
19. Is the seed yet in the
barn?—implying, It is not. It has been already sown
this month, and there are no more signs of its bearing a good crop,
much less of its being safely stored in the barn, than there
were in the past season, when there was such a failure; yet I promise
to you from this day (emphatically marking by the repetition the
connection of the blessing with the day of their obedience) a
blessing in an abundant harvest. So also the vine, &c.,
which heretofore have borne little or nothing, shall be blessed
with productiveness. Thus it will be made evident that the blessing is
due to Me, not to nature. We may trust God's promise to bless us,
though we see no visible sign of its fulfilment (
20. the month—the ninth in the second
year of Darius. The same date as Prophecy III (
21. to Zerubbabel—Perhaps Zerubbabel had
asked as to the convulsions foretold (
shake … heavens—(see on
22. All other world kingdoms are to be
overthrown to make way for Christ's universal kingdom (
23. take thee—under My protection and to
promote thee and thy people to honor (
a signet—(
THE BOOK OF
ZECHARIAH
Commentary by A. R. Faussett
INTRODUCTION
The name
Zechariah means one whom Jehovah remembers: a common
name, four others of the same name occurring in the Old Testament. Like
Jeremiah and Ezekiel, he was a priest as well as a prophet, which
adapts him for the sacerdotal character of some of his prophecies
(
Zechariah entered early on his prophetic functions
(
The prophecy consists of four parts: (1)
Introductory,
The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel—diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
CHAPTER 1
1. See Introduction.
2. God fulfilled His threats against your
fathers; beware, then, lest by disregarding His voice by me, as they
did in the case of former prophets, ye suffer like them. The
special object Zechariah aims at is that they should awake from their
selfish negligence to obey God's command to rebuild His temple (
sore displeased—Hebrew, "displeased with a displeasure," that is, vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity.
3. saith the Lord of hosts—a phrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work.
Turn ye unto me … and I will
turn—that is, and then, as the sure consequence, "I
will turn unto you" (
4. Be ye not as your fathers—The Jews
boasted of their fathers; but he shows that their fathers were
refractory, and that ancient example and long usage will not justify
disobedience (
the former prophets—those who lived before the captivity. It aggravated their guilt that, not only had they the law, but they had been often called to repent by God's prophets.
5. Your fathers … and the prophets, do they
live for ever?—In contrast to "My words" (
6. statutes—My determined purposes to punish for sin.
which I commanded my servants—namely, to announce to your fathers.
did they not take hold—that is, overtake, as a foe overtakes one fleeing.
they returned—Turning from their former self-satisfaction, they recognized their punishment as that which God's prophets had foretold.
thought to do—that is, decreed to do.
Compare with this verse
our ways—evil ways (
7. The general plan of the nine following
visions (
Sebat—the eleventh month of the Jewish year, from the new moon in February to the new moon in March. The term is Chaldee, meaning a "shoot," namely, the month when trees begin to shoot or bud.
8. by night—The Jews begin their day
with sunset; therefore the night which preceded the twenty-fourth day
of the month is meant (
a man—Jehovah, the second person of
the Trinity, manifested in man's form, an earnest of the
incarnation; called the "angel of Jehovah" (
riding—implying swiftness in executing God's will in His providence; hastening to help His people.
red horse—the color that represents
bloodshed: implying vengeance to be inflicted on the foes of
Israel (compare
among the myrtle trees—symbol of the
Jewish Church: not a stately cedar, but a lowly, though fragrant,
myrtle. It was its depressed state that caused the Jews to despond;
this vision is designed to cheer them with better hopes. The uncreated
angel of Jehovah's presence standing (as His abiding place,
in the bottom—in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [Pembellus]. Maurer translates, from a different root, "in a shady place."
red horses—that is, horsemen
mounted on red horses;
speckled … white—The "white"
implies triumph and victory for Judah; "speckled" (from a root "to
intertwine"), a combination of the two colors white and
red (bay [Moore]), implies a
state of things mixed, partly prosperous, partly otherwise [Henderson]; or, the connection of the wrath
(answering to the "red") about to fall on the Jews' foes, and triumph
(answering to the "white") to the Jews themselves in God's arrangements
for His people [Moore]. Some angels
("the red horses") exercised offices of vengeance; others ("the
white"), those of joy; others ("the speckled"), those of a mixed
character (compare
9. the angel that talked with me—not the
"man upon the red horse," as is evident from
show thee—reveal to thy mental vision.
10. answered—The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source.
Lord hath sent to walk to and fro through the
earth—If "Satan walks to and fro in the earth" (implying
restless activity) on errands of mischief to God's people (
11. The attendant angels report to the Lord of
angels, "the earth … is at rest." The flourishing state of the
heathen "earth," while Judah was desolate and its temple not yet
restored, is the powerful plea in the Divine Angel's intercession with
God the Father in
sitteth still—dwells surely.
12. Not only does Messiah stand among
His people (the "myrtles,"
answered and said—said in continuation of the discourse: proceeded to say.
how long—Messiah's people pray
similarly to their Head.
13. the Lord—Jehovah, called "the angel of the Lord (Jehovah)"
(
good words and comfortable
words—literally, "words, consolations." The subject of these
consolatory words is stated in
14. Cry—Proclaim so as to be heard
clearly by all (
I am jealous for Jerusalem—As a
husband jealous for his wife, wronged by others, so Jehovah is for
Judah, who has been injured wantonly by the heathen (
15. very sore displeased with the
heathen—in contrast with "I was but a little
displeased" with My people. God's displeasure with His people is
temporary and for their chastening; with the heathen oppressors, it is
final and fatal (
are at ease—carnally secure. A
stronger phrase than "is at rest" (
helped forward the
affliction—afflicted My people more than I desired. The
heathen sought the utter extinction of Judah to gratify their own
ambition and revenge (
16. I am returned—whereas in anger I had
before withdrawn from her (
with mercies—not merely of one kind, nor once only, but repeated mercies.
my house shall be built—which at this
time (the second year of Darius,
line—(
17. yet—though heretofore lying in abject prostration.
My cities—not only Jerusalem, but the subordinate cities of Judah. God claims them all as peculiarly His, and therefore will restore them.
through prosperity … spread
abroad—or overflow; metaphor from an overflowing
vessel or fountain (compare
comfort Zion—(
choose—(
18. four horns—To a pastoral people like
the Jews the horns of the strongest in the herd naturally
suggested a symbol of power and pride of conscious
strength: hence the ruling powers of the world (
19. Judah, Israel—Though some of the ten tribes of Israel returned with Judah from Babylon, the full return of the former, as of the latter, is here foretold and must be yet future.
20. four carpenters—or "artificers." The several instrumentalities employed, or to be employed, in crushing the "Gentile" powers which "scattered" Judah, are hereby referred to. For every one of the four horns there was a cleaving "artificer" to beat it down. For every enemy of God's people, God has provided a counteracting power adequate to destroy it.
21. These are the horns—rather,
Those, namely, the horns being distinguished from the
"carpenters," or destroying workmen ("skilful to destroy,"
no man … lift up his head—so
depressed were they with a heavy weight of evils (
to fray—to strike terror into
them (
lifted up … horn—in the
haughtiness of conscious strength (
CHAPTER 2
The city shall be fully restored and enlarged (
1. man with a measuring-line—the same
image to represent the same future fact as in
2. To measure Jerusalem—(Compare
to see what is the breadth … what is the length—rather, "what is to be the due breadth and length."
3. angel that talked with me … another
angel—The interpreting angel is met by another angel sent by
the measuring Divine Angel to "run" to Zechariah (
went forth—namely, from me (Zechariah).
went out—from the measuring angel.
4. this young man—So Zechariah is called
as being still a youth when prophetically inspired [Grotius]. Or, he is so called in respect to his
ministry or service (compare
towns without walls for the multitude …
Cattle—So many shall be its inhabitants that all could not be
contained within the walls, but shall spread out in the open country
around (
5. I … wall of fire round—Compare
glory in the midst—not only a defense
from foes outside, but a glory within (
6. flee from the land of the north—that
is, from Babylon: a type of the various Gentile lands, from which the
Jews are to be recalled hereafter; hence "the four winds of heaven" are
specified, implying that they are to return from all quarters (
for I have spread you abroad—The reasoning is: I who scattered you from your land to all quarters, can also gather you again to it.
7. O Zion … daughter of
Babylon—Thou whose only sure dwelling is "Zion," inseparably
connected with the temple, art altogether out of thy place in "dwelling
with the daughter of Babylon" (that is, Babylon and her people,
After the glory—After restoring
the "glory" (
toucheth … the apple of his
eye—namely, of Jehovah's eye (
9. shake … hand—A mere wave of
God's hand can prostrate all foes (compare
a spoil to their servants—to the Jews
whom they had once as their slaves (compare
sent me—(
10. I will dwell in … midst of
thee—primarily at Messiah's first advent (
11. many nations … joined to the Lord in
that day—The result of the Jews' exile in Babylon was that,
at their subsequent return, through the diffusion of knowledge of their
religion, many Gentiles became proselytes, worshipping in the court of
the Gentiles (
sent me unto thee—"unto thee" is here
added to the same formula (
12. Judah his portion in the holy
land—Lest the joining of the Gentile "nations to Jehovah"
(
choose Jerusalem again—The course of
God's grace was interrupted for a time, but His covenant was not set
aside (
13. Be silent, O all flesh—(
he is raised up out of his holy
habitation—that is, out of heaven (
CHAPTER 3
1. Joshua as high priest (
he showed me—"He" is the
interpreting angel. Jerusalem's (Joshua's) "filthy garments" (
Satan—the Hebrew term meaning
"adversary" in a law court: as devil is the Greek term,
meaning accuser. Messiah, on the other hand, is "advocate" for
His people in the court of heaven's justice (
standing at his right hand—the usual
position of a prosecutor or accuser in court, as the left
hand was the position of the defendant (
2. the Lord—Jehovah, hereby identified with the "angel of the
Lord (Jehovah)" (
rebuke thee—twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
chosen Jerusalem—(
brand plucked out of …
fire—(
3. filthy garments—symbol of sin (
4. those that stood before him—the
ministering angels (compare the phrase in
Take away the filthy garments—In
from him—literally, "from upon him"; pressing upon him as an overwhelming burden.
change of raiment—festal robes of the
high priest, most costly and gorgeous; symbol of Messiah's imputed
righteousness (
5. And I said—Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.
angel of … Lord stood by—the
Divine Angel had been sitting (the posture of a judge,
6. protested—proceeded solemnly to
declare. A forensic term for an affirmation on oath (
7. God's choice of Jerusalem (
my charge—the ordinances, ritual and
moral (
judge my house—Thou shalt long preside
over the temple ceremonial as high priest (
keep my courts—guard My house from profanation.
places to walk—free ingress and egress
(
8. Hear—On account of the magnitude of what He is about to say, He at once demands solemn attention.
thy fellows that sit before thee—thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
they are—From speaking to Joshua He
passes to speaking of him and them, in the third person, to the
attendant angels (compare
men wondered at—Hebrew, "men of
wonder," that is, having a typical character (
behold—marking the greatness of what follows.
my servant—the characteristic title of
Messiah (
the Branch—Messiah, a tender branch
from the almost extinct royal line of David (
9. For—expressing the ground for
encouragement to the Jews in building the temple: I (Jehovah) have laid
the (foundation) stone as the chief architect, before (in the presence
of) Joshua, by "the hand of Zerubbabel" (
upon one stone shall be seven
eyes—namely, the watchful "eyes" of Jehovah's care ever fixed
"upon" it (
engrave … graving—implying
Messiah's exceeding beauty and preciousness; alluding to the polished
stones of the temple: Christ excelled them, as much as God who
"prepared His body" (
remove … iniquity of that land in one
day—that is, the iniquity and its consequences, namely the
punishment to which the Jews heretofore had been subjected (
10. under … vine … fig
tree—emblem of tranquil prosperity (
CHAPTER 4
1. waked me—The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."
2. candlestick—symbolizing the Jewish
theocracy; and ultimately, the Church of which the Jewish portion is to
be the head: the light-bearer (so the original is of "lights,"
all … gold—all pure in doctrine
and practice, precious and indestructible; such is the true ideal of
the Church; such she shall be (
bowl upon the top—In the candlestick
of the tabernacle the plural is used, bowls (
his seven lamps—united in one stem; so
in
seven pipes—feeding tubes, seven
apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin];
literally, "seven and seven": forty-nine in all. The greater the number
of oil-feeding pipes, the brighter the light of the lamps. The
explanation in
3. two olive trees—supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.
by it—literally, "upon it," that is,
growing so as somewhat to overtop it. For the explanation of the "two"
see
4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [Calvin].
5. Knowest thou not, &c.—Not a reproof of his ignorance, but a stimulus to reflection on the mystery.
No, my lord—ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.
6. Not by might … but by my
Spirit—As the lamps burned continually, supplied with oil
from a source (the living olive trees) which man did not make, so
Zerubbabel need not be disheartened because of his weakness; for as the
work is one to be effected by the living Spirit (compare
7. All mountain-like obstacles (
bring forth the head-stone—Primarily,
bring it forth from the place where it was chiselled and give it to the
workmen to put on the top of the building. It was customary for chief
magistrates to lay the foundation, and also the crowning top-stone
(compare
Grace, grace—The repetition expresses,
Grace from first to last (
9. Zerubbabel … shall … finish
it—(
Lord … sent me unto you—(
10. who … despised … small
things—He reproves their ungrateful unbelief, which they felt
because of the humble beginning, compared with the greatness of the
undertaking; and encourages them with the assurance that their progress
in the work, though small, was an earnest of great and final success,
because Jehovah's eye is upon Zerubbabel and the work, to support Him
with His favor. Contrast, "great is the day of Jezreel" (
they shall rejoice … with those
seven; they are the eyes of the Lord—rather, "they,
even those seven eyes of the Lord (compare
run to and fro, &c.—Nothing in the
whole earth escapes the eye of Jehovah, so that He can ward off all
danger from His people, come from what quarter it may, in prosecuting
His work (
11, 12. Zechariah three times (
12. through—literally, "by the hand of," that is, by the agency of.
branches—literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives.
golden oil—literally, "gold," that is, gold-like liquor.
out of themselves—Ordinances and
ministers are channels of grace, not the grace itself. The supply comes
not from a dead reservoir of oil, but through living olive trees (
13. Knowest thou not—God would awaken His people to zeal in learning His truth.
14. anointed ones—literally, "sons of
oil" (
CHAPTER 5
1. flying roll—of papyrus, or dressed
skins, used for writing on when paper was not known. It was inscribed
with the words of the curse (
2. length … twenty cubits … breadth
… ten cubits—thirty feet by fifteen, the dimensions of
the temple porch (
3. curse … earth—(
cut off—literally, "cleared away."
as on this side … as on that
side—both sides of the roll [Vatablus]. From this place … from this place
(repeated twice, as "the house" is repeated in
according to it—according as it is written.
4. The "theft" immediately meant is similar
sacrilege to that complained of in
enter … the house—In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.
consume … timber …
stones—not leaving a vestige of it. So the "stones" and
"timber" of the house of a leper (type of the sinner) were to be
utterly removed (
The ephah is the Hebrew dry measure containing
about a bushel, or seven and a half gallons. Alluding to the previous
vision as to theft and perjury: the ephah which, by falsification of
the measure, they made the instrument of defrauding, shall be made the
instrument of their punishment [Grotius]. Compare "this is their resemblance" (
5. went forth—The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.
6. This is their resemblance—literally,
"eye" (compare
This—Here used of what was within the ephah, not the ephah itself.
7. lifted up—The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.
talent—literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.
woman—for comparison of "wickedness"
to a woman,
8. wickedness—literally, "the
wickedness": implying wickedness in its peculiar development. Compare
"the man of sin,"
cast it—that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.
weight—literally, "stone," that is, round mass.
9. The agents to carry away the "woman" are,
consistently with the image, "women." God makes the wicked themselves
the agents of punishing and removing wickedness. "Two" are employed, as
one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who
carried away idolatry in the persons, respectively, of Israel and Judah
[Henderson]. As two "anointed ones"
(
11. To build … house in …
Shinar—Babylonia (
set … upon her own base—fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.
CHAPTER 6
1. four chariots—symbolizing the various
dispensations of Providence towards the Gentile nations which had been
more or less brought into contact with Judea; especially in punishing
Babylon. Compare
from between two mountains—the valley
of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where
the Lord is (
of brass—the metal among the ancients
representing hard solidity; so the immovable and resistless firmness of
God's people (compare
2. red—implying carnage.
black—representing sorrow; also famine
(
3. white—implying joy and victory [Calvin].
grizzled—piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay—rather, "strong" or "fleet"; so
Vulgate [Gesenius]. The horses
have this epithet, whose part it was to "walk to and fro through the
earth" (
4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
5. four spirits of the heavens—heavenly
spirits who "stand before Jehovah" to receive God's commands (
6. north country—Babylon (see on
grizzled … toward the south—that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
7. bay—rather, the "fleet" (or
"strong"). As the "red" are not otherwise mentioned, the epithet
"fleet" (as the Hebrew for "bay" ought to be translated) in
8. north … quieted … my
spirit—that is, caused My anger to rest (
The double crown is placed on Joshua's head,
symbolizing that the true priesthood and the kingdom shall be conferred
on the one Messiah. Compare
10. Take of them of the
captivity—Take silver and gold (
Heldai—meaning "robust." Called Helem below.
Tobijah—that is, "the goodness of God."
Jedaiah—that is, "God knows."
which are come from Babylon—This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, Moore thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."
the same day—No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
11. The high priest wore a crown above the
miter (
12. Behold, the man—namely, shall arise.
Pilate unconsciously spake God's will concerning Him, "Behold
the man" (
Branch—(See on
he shall grow up out of his
place—retaining the image of a "Branch"; "He shall sprout up
from His place," that is, the place peculiar to Him: not merely from
Beth-lehem or Nazareth, but by His own power, without man's aid, in His
miraculous conception [Henderson]; a
sense brought out in the original, "from under Himself," or "from (of)
Himself" [Calvin]. Moore makes it refer to His growing lowly in His
place of obscurity, "as a tender plant and a root out of a dry
ground" (
build the temple—The promise of the
future true building of the spiritual temple by Messiah (
13. bear the glory—that is, wear the
insignia of the kingly glory, "the crowns" (
sit—implying security and permanence.
priest … throne—(
counsel of peace … between …
both—Joshua and Zerubbabel, the religious and civil
authorities co-operating in the temple, typify the peace, or
harmonious union, between both the kingly and priestly offices.
The kingly majesty shall not depress the priestly dignity, nor the
priestly dignity the kingly majesty [Jerome]. The peace of the Church, formerly sought
for in the mutual "counsels" of the kings and the priests, who had been
always distinct, shall be perfectly ensured by the concurrence of the
two offices in the one Messiah, who by His mediatorial priesthood
purchases it, and by His kingly rule maintains it. Vitringa takes "His throne" to be Jehovah the
Father's. Thus it will be, "there shall be … peace between the
Branch and Jehovah" [Ludovicus De Dieu].
The other view is better, namely, "Messiah's throne." As Priest
He expiates sin; as King, extirpates it. "Counsel of peace,"
implies that it is the plan of infinite "wisdom," whence Messiah is
called "Counsellor" (
14. the crowns shall be to Helem … a memorial—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
15. they … far off shall …
build—The reason why the crowns were made of gold received
from afar, namely, from the Jews of Babylon, was to typify the
conversion of the Gentiles to Messiah, King of Israel. This, too, was
included in the "peace" spoken of in
build in the temple—Christ "builds the
temple" (
ye shall know, &c.—when the event
corresponds to the prediction (
this shall come to pass, if ye … obey,
&c.—To the Jews of Zechariah's day a stimulus is given to
diligent prosecution of the temple building, the work which it
was meanwhile their duty to fulfil, relying on the hope of the Messiah
afterwards to glorify it. The completion of the temple shall "come to
pass," if ye diligently on your part "obey the Lord." It is not meant
that their unbelief could set aside God's gracious purpose as to
Messiah's coming. But there is, secondarily, meant, that Messiah's
glory as priest-king of Israel shall not be manifested to the Jews till
they turn to Him with obedient penitence. They meanwhile are cast away
"branches" until they be grafted in again on the Branch and their own
olive tree (
CHAPTER 7
1. fourth year of … Darius—two
years after the previous prophecies (
Chisleu—meaning "torpidity," the state in which nature is in November, answering to this month.
2. they … sent unto … house of
God—The Jews of the country sent to the house of God
or congregation at Jerusalem. The altar was long since reared (
Sherezer—an Assyrian name meaning, "Prefect of the treasury."
Regemmelech—meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.
pray before the Lord—literally, "to
entreat the face of," that is, to offer sacrifices, the accompaniment
of prayers, to conciliate His favor (
3. Should I weep in the fifth month—"I"
represents here the people of God (compare
to the prophets—Haggai and Zechariah
especially. The tenth day of the fifth month was kept a fast,
being the anniversary of the destruction of Jerusalem (
separating myself—sanctifying myself
by separation, not only from food, but from all defilements (compare
5. Speak unto all—The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.
seventh month—This fast was in memory
of the murder of Gedaliah and those with him at Mizpah, issuing in the
dispersion of the Jews (
did ye … fast unto me?—No; it
was to gratify yourselves in hypocritical will-worship. If it had been
"unto Me," ye would have "separated yourselves" not only from
food, but from your sins (
6. did not ye eat for yourselves?—literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.
7. Should ye not hear the
words—rather, "Should ye not do the words," as
their question naturally was as to what they should do (
the plain—southwest of Jerusalem. They then inhabited securely the region most unguarded.
9. speaketh—implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.
10. imagine evil—that is, devise evil.
The Septuagint takes it, Harbor not the desire of revenge (
11. pulled away the shoulder—literally,
"presented a refractory shoulder"; an image from beasts refusing to
bear the yoke (
stopped … ears—(
12. hearts … adamant—(
Lord … sent in Spirit by … prophets—that is, sent by the former prophets inspired with His Spirit.
therefore … great wrath—(
13. he cried—by His prophets.
they cried—in their calamities.
I … not hear—retribution in kind
(
14. whirlwind—of wrath (
nations whom they knew not—foreign and barbarous.
desolate after them—after their expulsion and exile. It was ordered remarkably by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved for them against their return after seventy years.
they laid … desolate—The Jews
did so by their sins. The blame of their destruction lay with
themselves, rather than with the Babylonians (
pleasant land—Canaan. Literally, "the
land of desire" (
CHAPTER 8
2. jealous for Zion—(
with great fury—against her oppressors.
3. I am returned—that is, I am determined to return. My decree to that effect is gone forth.
Jerusalem … city of truth—that
is, faithful to her God, who is the God of truth (
the mountain of the Lord—(
holy mountain—(
4. So tranquil and prosperous shall the nation
be that wars shall no longer prematurely cut off the people: men and
women shall reach advanced ages. The promise of long life was esteemed
one of the greatest blessings in the Jewish theocracy with its temporal
rewards of obedience (
for very age—literally, "for multitude of days."
5. boys and girls playing—implying
security and a numerous progeny, accounted a leading blessing among the
Jews. Contrast
6. However impossible these things just
promised by Me seem to you, they are not so with God. The "remnant"
that had returned from the captivity, beholding the city desolate and
the walls and houses in ruins, could hardly believe what God promised.
The expression "remnant" glances at their ingratitude in rating so low
God's power, though they had experienced it so "marvellously" displayed
in their restoration. A great source of unbelief is, men "limit" God's
power by their own (
these days—"of small things" (
7. save my people from … east …
west—that is, from every region (compare
8. in truth—in good faith, both on their side and Mine: God being faithful to His everlasting covenant and enabling them by His Spirit to be faithful to Him.
9-13. All adversities formerly attended them when neglecting to build the temple: but now God promises all blessings, as an encouragement to energy in the work.
hands … strong—be of courageous
mind (
these days—the time that had elapsed
between the prophet's having spoken "these words" and the time (
the prophets—Haggai and Zechariah
himself (
10. before these days—before the time in
which ye again proceeded with the building of the temple (
no hire for man … beast—that is,
no produce of the field to repay the labor of man and beast on it
(
neither … peace to him that went out or
came in—(
because of the affliction—so sorely
pressed were they by the foe outside. Maurer translates, "Because of the foe"
(
every one against … neighbour—There was internal discord, as well as foes from without.
11. "But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon" [Jerome]. Henceforth I will bless you.
12. seed … prosperous—that is,
shall not fair to yield abundantly (
dew—especially beneficial in hot countries where rain is rare.
13. a curse—As the heathen have made you
another name for "a curse," wishing to their foes as bad a lot as yours
(
14. I thought—I determined.
you—that is, your fathers, with whom
ye are one; the Jewish Church of all ages being regarded as an organic
whole (compare
repented not—I changed not My purpose,
because they changed not their mind (
16, 17. The promised blessings are connected with obedience. God's covenanted grace will lead those truly blessed by it to holiness, not licentiousness.
truth to … neighbour—not that
the truth should not be spoken to foreigners too; but He makes it an
aggravation of their sin, that they spared not even their brethren.
Besides, and above all outward ordinances (
judgment of … peace—Equitable decisions tend to allay feuds and produce peace.
gates—the place where courts of judicature in the East were held.
17. all these … I hate—therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves and hate what God hates.
18, 19. The prophet answers the query (
19. fast of … fourth month—On the
fourth month of the eleventh year of Zedekiah's reign, on the ninth
day, Jerusalem was taken (
fifth … seventh—(See on
tenth—On the tenth month and tenth
day, in the ninth year of Zedekiah, the siege began (
therefore love the truth—or,
"only love." English Version is better. God's blessing
covenanted to Israel is not made to depend on Israel's goodness: but
Israel's goodness should follow as the consequence of God's gracious
promises (
20. (
Thus saith the Lord of hosts—a preface
needed to assure the Jews, now disheartened by the perils surrounding
them, and by the humble aspect of the temple. "Unlikely as what follows
may seem to you, Jehovah of hosts, boundless in resources,
saith it, therefore it shall be so." Just before Christ's
coming, a feeling grew up among the heathen of the unsatisfactoriness
of their systems of religion and philosophy; this disposed them
favorably towards the religion of the Jew, so that proselytes embraced
the worship of Jehovah from various parts of Asia; these again were
predisposed to embrace Christianity when it was preached to them (
21. Let us … I—manifesting zeal
and love: converted themselves, they seek the conversion of others
(
go speedily—literally, "go, going"; implying intense earnestness.
pray—Hebrew, "entreat the face"
(
22. many … strong nations … in
Jerusalem—In contrast to the few and weak Jews now building
the temple and city, then such shall be their influence that many
and strong nations shall come to worship Jehovah their God in
Jerusalem (
23. ten—a definite number for an
indefinite. So in
of all languages of the nations—that
is, of nations of all languages (compare
take hold of the skirt—a gesture of
suppliant entreaty as to a superior. Compare
God is with you—the effect produced on
unbelievers in entering the assemblies of the Church (
CHAPTER 9
Written long after the previous portions of the book, whence arise the various features which have been made grounds for attacking their authenticity, notwithstanding the testimony of the Septuagint and of the compilers of the Jewish canon in their favor. See Introduction.
Alexander's Conquests in
Syria (
1. in … Hadrach—rather,
concerning or against Hadrach (compare
Hadrach—a part of Syria, near
Damascus. As the name is not mentioned in ancient histories, it
probably was the less-used name of a region having two names ("Hadrach"
and "Bikathaven,"
Damascus … rest thereof—that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [Curtius, Books 3 and 4].
eyes of man, as of all … Israel …
toward the Lord—The eyes of men in general, and of all Israel
in particular, through consternation at the victorious progress of
Alexander, shall be directed to Jehovah. The Jews, when threatened by
him because of Jaddua the high priest's refusal to swear fealty to him,
prayed earnestly to the Lord, and so were delivered (
2. Hamath—a Syrian kingdom with a capital of the same name, north of Damascus.
shall border thereby—shall be joined
to Damascus in treatment, as it is in position; shall share in the
burden of wrath of which Damascus is the resting-place. Maurer understands "which"; "Hamath, which borders
on Damascus, also shall be the resting-place of Jehovah's wrath"
(the latter words being supplied from
Tyrus … Zidon—lying in the
conqueror's way on his march along the Mediterranean to Egypt (compare
very wise—in her own eyes. Referring
to Tyre:
3. The heathen historian, Diodorus Siculus [17.40], confirms this. "Tyre had
the greatest confidence owing to her insular position and
fortifications, and the abundant stores she had prepared." New Tyre was
on an island seven hundred paces from the shore. As Isaiah's and
Ezekiel's (
4. (
cast her out—Hebrew,
"dispossess her," that is, will cast her inhabitants into exile [Grotius]. Alexander, though without a navy, by
incredible labor constructed a mole of the ruins of Old Tyre
(fulfilling
smite her power in the sea—situated
though she be in the sea, and so seeming impregnable (compare
5. Ashkelon, &c.—Gath alone is omitted, perhaps as being somewhat inland, and so out of the route of the advancing conqueror.
Ekron … expectation … ashamed—Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward through Philistia to Egypt. This hope being confounded ("put to shame"), Ekron shall "fear."
king shall perish from Gaza—Its government shall be overthrown. In literal fulfilment of this prophecy, after a two month's siege, Gaza was taken by Alexander, ten thousand of its inhabitants slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a chariot by thongs thrust through the soles of his feet, and dragged round the city.
6. bastard—not the rightful heir; vile
and low men, such as are bastards (
7. take … his blood out of …
mouth—Blood was forbidden as food (
abominations—things sacrificed to
idols and then partaken of by the worshippers (
even he shall be for our
God—"even he," like Hamath, Damascus, Tyre, &c., which,
these words imply, shall also be converted to God (
he shall be as a governor in Judah—On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governor"; there shall be no distinction [Henderson]. The Philistine princes with their respective states shall equally belong to the Jews' communion, as if they were among the "governors" of states "in Judah" [Maurer].
Ekron as a Jebusite—The Jebusites, the
original inhabitants of Jerusalem, who, when subjugated by David, were
incorporated with the Jews (
8. encamp about—(
mine house—namely, the Jewish people
(
passeth by … returneth—Alexander, when advancing against Jerusalem, was arrested by a dream, so that neither in "passing by" to Egypt, nor in "returning," did he injure the Jews, but conferred on them great privileges.
no oppressor … pass through … any
more—The prophet passes from the immediate future to the
final deliverance to come (
seen with mine eyes—namely, how
Jerusalem has been oppressed by her foes [Rosenmuller] (
9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.
daughter of Zion—The theocratic people
is called to "rejoice" at the coming of her King (
unto thee—He comes not for His own
gain or pleasure, as earthly kings come, but for the sake of His
Church: especially for the Jews' sake, at His second coming (
he is just—righteous: an
attribute constantly given to Messiah (
having salvation—not passively, as
some interpret it, "saved," which the context, referring to a "king"
coming to reign, forbids; also the old versions, the Septuagint,
Syriac, and Vulgate, give Saviour. The Hebrew
is reflexive in sense, "showing Himself a Saviour; … having
salvation in Himself" for us. Endowed with a salvation which He bestows
as a king. Compare Margin, "saving Himself." Compare
lowly—mild, gentle: corresponding to
His "riding on an ass" (not a despised animal, as with us; nor a badge
of humiliation, for princes in the East rode on asses, as well as low
persons,
colt—untamed, "whereon yet never man
sat" (
foal of an ass—literally, "asses": in
Hebrew idiom, the indefinite plural for singular
(so
10. (
Ephraim … Jerusalem—the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.
speak peace—command it authoritatively.
dominion … from sea … river …
ends of … earth—fulfilling
11. As for thee also—that is, the
daughter of Zion," or "Jerusalem" (
by the blood of thy covenant—that is,
according to the covenant vouchsafed to thee on Sinai, and ratified by
the blood of sacrifices (
pit wherein … no water—Dungeons
were often pits without water, miry at the bottom, such as Jeremiah
sank in when confined (
12. stronghold—in contrast to the "pit"
(
prisoners of hope—that is, who in
spite of afflictions (
even to-day—when your circumstances
seem so unpromising; in contrast with the "day of the Lord," when
Zion's King shall come to her deliverance (
I will render double—Great as has been
thy adversity, thy prosperity shall be doubly greater (
13. bent Judah—made Judah as it were My
bow, and "filled" it "with Ephraim," as My arrow, wherewith to overcome
the successor of the Grecian Alexander, Antiochus Epiphanes (compare
Notes, see on
O Zion … O Greece—God on one hand addresses Zion, on the other Greece, showing that He rules all people.
14. Another image: "Jehovah shall be seen
(conspicuously manifesting His power) over them" (that is, in behalf of
the Jews and against their foes), as formerly He appeared in a cloud
over the Israelites against the Egyptians (
his arrow … as …
lightning—flashing forth instantaneous destruction to the foe
(
blow … trumpet—to summon and incite His people to battle for the destruction of their foe.
go with whirlwinds of the south—that
is, go forth in the most furious storm, such as is one from the south
(
15. devour—the flesh of their foes.
drink—the blood of their foes; that
is, utterly destroy them. Image (as
subdue with sling-stones—or, "tread
under foot the sling-stones" hurled by the foe at them; that is, will
contemptuously trample on the hostile missiles which shall fall
harmless under their feet (compare
noise—the battle shout.
through wine—(
filled—with blood.
like bowls—the bowls used to receive the blood of the sacrifices.
as … corners—or "horns" of the
altar, which used to be sprinkled with blood from the bowls (
16. save them … as the flock of his
people—as the flock of His people ought to be saved (
17. his goodness … his beauty—the
goodness and beauty which Jehovah-Messiah bestows on His people. Not as
Maurer thinks, the goodness, &c., of
His land or His people (
make … cheerful—literally, "make it grow."
new wine the maids—supply, "shall make … to grow." Corn and wine abundant indicate peace and plenty. The new wine gladdening the maids is peculiar to this passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely the old, but even the youths and maidens [Calvin].
CHAPTER 10
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.
1. Ask … rain—on which the
abundance of "corn" promised by the Lord (
rain in … time of … latter
rain—that is, the latter rain in its due time, namely, in
spring, about February or March (
bright clouds—rather, "lightnings," the precursors of rain [Maurer].
showers of rain—literally, "rain of
heavy rain." In
grass—a general term, including both corn for men and grass for cattle.
2. idols—literally, "the teraphim," the
household gods, consulted in divination (see on
diviners—who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie—pretending to see what they saw not in giving responses.
comfort in vain—literally, "give
vapor for comfort"; that is, give comforting promises to
consulters which are sure to come to naught (
therefore they went their way—that is, Israel and Judah were led away captive.
as a flock … no shepherd—As
sheep wander and are a prey to every injury when without a shepherd, so
the Jews had been while they were without Jehovah, the true shepherd;
for the false prophets whom they trusted were no shepherds (
3. against the shepherds—the civil rulers of Israel and Judah who abetted idolatry.
punished—literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats—he-goats. As "shepherds"
described what they ought to have been, so "he-goats" describes
what they were, the emblem of headstrong wantonness and
offensive lust (
visited—in mercy (
as his goodly horse—In
4. Out of him—Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner—stone, Messiah (
the nail—(
bow—(
every oppressor—rather, in a good
sense, ruler, as the kindred Ethiopic term means. So "exactor,"
in
5. riders on horses—namely, the enemy's
horsemen. Though the Jews were forbidden by the law to multiply horses
in battle (
6. Judah … Joseph—that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them—namely,
securely in their own land. The Hebrew verb is compounded of
two, "I will bring again," and "I will place them" (
7. like a mighty man—in the battle with
the foe (
rejoice—at their victory over the foe.
children shall see it—who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord—the Giver of such a glorious victory.
8. hiss for them—Keepers of bees by a
whistle call them together. So Jehovah by the mere word of His call
shall gather back to Palestine His scattered people (
for I have redeemed them—namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased—in former times.
9. sow them among … people—Their
dispersion was with a special design. Like seed sown far and wide, they
shall, when quickened themselves, be the fittest instruments for
quickening others (compare
shall remember me in far
countries—(
live—in political and spiritual life.
10. Egypt … Assyria—the former the
first, the latter among the last of Israel's oppressors (or
representing the four great world kingdoms, of which it was the
first): types of the present universal dispersion, Egypt being
south, Assyria north, opposite ends of the compass. Maurer conjectures that many Israelites fled
to "Egypt" on the invasion of Tiglath-pileser. But
Gilead … Lebanon—The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them—that
is, there shall not be room enough for them through their numbers
(
11. pass … sea with
affliction—Personifying the "sea"; He shall afflict the sea,
that is, cause it to cease to be an obstacle to Israel's return to
Palestine (
the river—the Nile (
sceptre of Egypt … depart—(
12. I … strengthen them in …
Lord—(
walk … in his name—that is, live
everywhere and continually under His protection, and according to His
will (
CHAPTER 11
1. Open thy doors, O Lebanon—that is,
the temple so called, as being constructed of cedars of Lebanon, or as
being lofty and conspicuous like that mountain (compare
2. fir tree … cedar—if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!
forest of … vintage—As the vines
are stripped of their grapes in the vintage (compare
3. shepherds—the Jewish rulers.
their glory—their wealth and
magnificence; or that of the temple, "their glory" (
young lions—the princes, so described on account of their cruel rapacity.
pride of Jordan—its thickly wooded
banks, the lair of "lions" (
4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.
flock of … slaughter—(
5. possessors—The buyers [Maurer], their Roman oppressors, contrasted
with "they that sell men." The instruments of God's righteous judgment,
and therefore "not holding themselves guilty" (
they that sell them—(Compare
I am rich—by selling the sheep (
say … pity—In Hebrew it
is singular: that is, each of those that sell them
saith: Not one of their own shepherds pitieth
them. An emphatical mode of expression by which each individual is
represented as doing, or not doing, the action of the verb [Henderson]. Hengstenberg refers the singular verbs to
Jehovah, the true actor; the wicked
shepherds being His unconscious instruments. Compare
6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.
his king—Vespasian or Titus: they
themselves (
7. And—rather, "Accordingly":
implying the motive cause which led Messiah to assume the office,
namely, the will of the Father (
I will feed—"I fed" [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [Calvin].
even you, O poor of the flock—rather,
"in order that (I might feed, that is, save) the poor (humble; compare
I took … two staves—that is,
shepherds' staves or rods (
Beauty—The Jews' peculiar
excellency above other nations (
Bands—implying the bond of
"brotherhood" between Judah and Israel. "Bands," in
8. Three shepherds … I cut off—literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [Drusius]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [Moore]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.
one month—a brief and fixed space of
time (
loathed them—literally, "was
straitened" as to them; instead of being enlarged towards them
in love (
9. Then said I—at last when all means of
saving the nation had been used in vain (
I will not—that is, no more
feed you. The last rejection of the Jews is foretold, of which the
former under Nebuchadnezzar, similarly described, was the type (
eat … flesh of another—Let them madly perish by mutual discords. Josephus attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth … die"), war ("cut off … cut off"), intestine discord ("eat … one … another").
10. covenant which I made with all the
people—The covenant made with the whole nation is to
hold good no more except to the elect remnant. This is the force of the
clause, not as Maurer, and others
translate. The covenant which I made with all the nations (not
to hurt My elect people,
11. poor … knew—The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.
waited upon me—looked to the hand of
God in all these calamities, not blindly shutting their eyes to the
true cause of the visitation, as most of the nation still do, instead
of referring it to their own rejection of Messiah.
12. I said—The prophet here represents the person of Jehovah-Messiah.
If ye think good—literally, "If it be
good in your eyes." Glancing at their self-sufficient pride in not
deigning to give Him that return which His great love in coming
down to them from heaven merited, namely, their love and obedience. "My
price"; my reward for pastoral care, both during the whole of Israel's
history from the Exodus, and especially the three and a half years of
Messiah's ministry. He speaks as their "servant," which He was to them
in order to fulfil the Father's will (
if not, forbear—They withheld that
which He sought as His only reward, their love; yet He will not force
them, but leave His cause with God (
So … thirty pieces of
silver—thirty shekels. They not only refused Him His
due, but added insult to injury by giving for Him the price of a gored
bond-servant (
13. Cast it unto the potter—proverbial:
Throw it to the temple potter, the most suitable person to whom to cast
the despicable sum, plying his trade as he did in the polluted valley
(
in the house of the Lord—The thirty
pieces are thrown down in the temple, as the house of Jehovah,
the fit place for the money of Jehovah-Messiah being deposited, in the
treasury, and the very place accordingly where Judas "cast them down."
The thirty pieces were cast "to the potter," because it was to him they
were "appointed by the Lord" ultimately to go, as a worthless price
(compare
14. The breaking of the bond of union between
Judah and Israel's ten tribes under Rehoboam is here the image used to
represent the fratricidal discord of factions which raged within
Jerusalem on the eve of its fall, while the Romans were thundering at
its gates without. See Josephus [Wars
of the Jews]. Also the continued severance of the tribes
till their coming reunion (
15. yet—"take again"; as in
instruments—the accoutrements, namely,
the shepherd's crook and staff, wallet, &c. Assume the character of
a bad ("foolish" in Scripture is synonymous with wicked,
16. in the land—Antichrist will probably he a Jew, or at least one in Judea.
not visit … neither … seek …
heal … broken, nor feed … but … eat … flesh
… tear—Compare similar language as to the unfaithful
shepherds of Israel in
those … cut off—"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.
the young—The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, Jerome, &c.] translate, "the straying," "the dispersed"; so Gesenius.
broken—the wounded.
standeth still—with faintness lagging behind.
tear … claws—expressing cruel
voracity; tearing off the very hoofs (compare
17. the idol—The Hebrew expresses
both vanity and an idol. Compare
CHAPTER 12
1. burden—"weighty prophecy"; fraught with destruction to Israel's foes; the expression may also refer to the distresses of Israel implied as about to precede the deliverance.
for Israel—concerning Israel [Maurer].
stretcheth forth—present; now,
not merely "hath stretched forth," as if God only created and
then left the universe to itself (
formeth … spirit of man—(
2. cup of trembling—a cup causing those
who drink it to reel (from a Hebrew root "to reel").
Jerusalem, who drank the "cup of trembling" herself, shall be so to her
foes (
both against Judah—The Hebrew
order of words is literally, "And also against Judah shall he (the foe)
be in the siege against Jerusalem"; implying virtually that Judah, as
it shares the invasion along with Jerusalem, so it shall, like the
metropolis, prove a cup of trembling to the invaders. Maurer with Jerome
translates, "Also upon Judah shall be (the cup of trembling); that is,
some Jews forced by the foe shall join in the assault on Jerusalem, and
shall share the overthrow with the besiegers. But
3. (
all … people of … earth—The Antichristian confederacy against the Jews shall be almost universal.
4. I will smite … horse—The arm of
attack especially formidable to Judah, who was unprovided with cavalry.
So in the overthrow of Pharaoh (
open mine eyes upon … Judah—to watch over Judah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her.
blindness—so as to rush headlong on to
their own ruin (compare
5. shall say—when they see the foe divinely smitten with "madness."
Judah … Jerusalem—here
distinguished as the country and the metropolis. Judah recognizes her
"strength" to be "Jerusalem and its inhabitants" as the instrument, and
"Jehovah of hosts their God" (dwelling especially there) as the author
of all power (
6. On "governors of Judah," see on
hearth—or pan.
torch … in a sheaf—Though small,
it shall consume the many foes around. One prophet supplements the
other. Thus
7. Judah is to be "first saved," because of her meek acknowledgment of dependence on Jerusalem, subordinate to Jehovah's aid.
tents—shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound the mighty, that all human glorying may be set aside.
8. Jerusalem, however, also shall be specially strengthened against the foe.
feeble … shall be as David—to
the Jew, the highest type of strength and glory on earth (
angel of the Lord before them—the
divine angel that went "before them" through the desert, the highest
type of strength and glory in heaven (
9. I will seek to destroy—I will set
Myself with determined earnestness to destroy, etc. (
10. Future conversion of the Jews is to flow
from an extraordinary outpouring of the Holy Spirit (
spirit of grace … supplications—"spirit" is here not the spirit produced, but THE Holy Spirit producing a "gracious" disposition, and inclination for "supplications." Calvin explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), "conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury whose rise or fall is an unerring test of the state of the Church [Moore]. In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently.
look upon me—with profoundly earnest regard, as the Messiah whom they so long denied.
pierced—implying Messiah's humanity: as "I will pour … spirit" implies His divinity.
look … mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them.
me … him—The change of person is
due to Jehovah-Messiah speaking in His own person first, then
the prophet speaking of Him. The Jews, to avoid the conclusion
that He whom they have "pierced" is Jehovah-Messiah, who says, "I will
pour out … spirit," altered "me" into "him," and represent the
"pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in
the battle with Cog, before Messiah Ben David should come to reign. But
Hebrew, Chaldee, Syriac, and Arabic oppose this; and the
ancient Jews interpreted it of Messiah.
as one mourneth for … son—(
11. As in
Hadad-rimmon—a place or city in the great plain of Esdraelon, the battlefield of many a conflict, near Megiddo; called so from the Syrian idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians [Macrobius, Saturnalia, 1.23].
12-14. A universal and an individual mourning at once.
David … Nathan—representing the
highest and lowest of the royal order. Nathan, not the prophet, but a
younger son of David (
apart—Retirement and seclusion are needful for deep personal religion.
wives apart—Jewish females worship
separately from the males (
13. Levi … Shimei—the highest and
lowest of the priestly order (
14. All … that remain—after the
fiery ordeal, in which two-thirds fall (
CHAPTER 13
1. Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
fountain opened—It has been long
opened, but then first it shall be so "to the house of David,"
&c. (representing all Israel) after their long and weary
wanderings. Like Hagar in the wilderness they remain ignorant of the
refreshment near them, until God "opens their eyes" (
for sin … uncleanness—that is,
judicial guilt and moral impurity. Thus justification and
sanctification are implied in this verse as both flowing from the blood
of Christ, not from ceremonial sacrifices (
2. Consequences of pardon; not indolence, but the extirpation of sin.
names of … idols—Their very
names were not to be mentioned; thus the Jews, instead of Mephibaal,
said Mephibosheth (Bosheth meaning a contemptible thing) (
out of the land—Judea's two great
sins, idolatry and false prophecy, have long since ceased. But these
are types of all sin (for example, covetousness,
the unclean spirit—Hebrew, spirit
of uncleanness (compare
3. The form of phraseology here is drawn from
4. prophets … ashamed—of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment—sackcloth. The badge of
a prophet (
5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet."
man—that is, one.
taught me to keep cattle—As "keeping
cattle" is not the same as to be "an husbandman," translate rather,
"Has used (or 'appropriated') me as a servant," namely, in
husbandry [Maurer]. However,
husbandry and keeping cattle might be regarded as jointly the
occupation of the person questioned: then
6. wounds in thine hand—The interrogator
still suspects him: "If so, if you have never pretended to be a
prophet, whence come those wounds?" The Hebrew is literally,
"between thine hands." The hands were naturally held up to ward
off the blows, and so were "thrust through" (
wounded in … house of my
friends—an implied admission that he had pretended to
prophecy, and that his friends had wounded him for it in zeal for God
(
7. Expounded by Christ as referring to Himself
(
Awake—Compare a similar address to the
sword of justice personified (
sword—the symbol of judicial power,
the highest exercise of which is to take away the life of the condemned
(
man that is my fellow—literally, "the
man of my union." The Hebrew for "man" is "a mighty man," one
peculiarly man in his noblest ideal. "My fellow," that is, "my
associate." "My equal" ([De Wette]; a
remarkable admission from a Rationalist). "My nearest kinsman" [Hengstenberg], (
sheep shall be scattered—The
scattering of Christ's disciples on His apprehension was the partial
fulfilment (
I will turn … hand upon … little
ones—that is, I will interpose in favor of (compare the
phrase in a good sense,
8, 9. Two-thirds of the Jewish nation were to
perish in the Roman wars, and a third to survive. Probably from the
context (
9. through … fire—of trial (
my people—(
CHAPTER 14
1. day of the Lord—in which He shall
vindicate His justice by punishing the wicked and then saving His elect
people (
thy spoil … divided in the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.
2. gather all nations, &c.—The
prophecy seems literal (compare
half … the residue—In
3. Then—In Jerusalem's extremity.
as … in … day of battle—as
when Jehovah fought for Israel against the Egyptians at the Red Sea
(
4. The object of the cleaving of the mount in
two by a fissure or valley (a prolongation of the valley of
Jehoshaphat, and extending from Jerusalem on the west towards Jordan,
eastward) is to open a way of escape to the besieged (compare
5. ye shall flee to the
valley—rather "through the valley," as in
of the mountains—rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer].
Azal—the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.
Lord my God … with thee—The
mention of the "Lord my God" leads the prophet to pass suddenly to a
direct address to Jehovah. It is as if "lifting up his head" (
saints—holy angels escorting
the returning King (
6. light … not … clear …
dark—Jerome, Chaldee,
Syriac, and Septuagint translate, "There shall not be light,
but cold and ice"; that is, a day full of horror (
7. one day—a day altogether
unique, different from all others [Maurer]. Compare "one," that is, unique (
known to … Lord—This truth
restrains man's curiosity and teaches us to wait the Lord's own time
(
not day, nor night—answering to "not
… clear nor … dark" (
at evening … shall be
light—Towards the close of this twilight-like time of
calamity, "light" shall spring up (
8. living waters—(
former sea—that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.
hinder sea—the west or Mediterranean.
summer … winter—neither dried up by heat, nor frozen by cold; ever flowing.
9. king over all … earth—
one Lord … name one—Not that He
is not so already, but He shall then be recognized by all
unanimously as "One." Now there are "gods many and lords many."
Then Jehovah alone shall be worshipped. The manifestation of the
unity of the Godhead shall be simultaneous with that of the unity of
the Church. Believers are one in spirit already, even as God is one
(
10. turned—or, "changed round about":
literally, "to make a circuit." The whole hilly land round
Jerusalem, which would prevent the free passage of the living waters,
shall be changed so as to be "as a (or the) plain" (
from Geba to Rimmon—Geba (
it shall be lifted up—namely,
Jerusalem shall be exalted, the hills all round being lowered (
inhabited in her place—(
from Benjamin's gate—leading to the
territory of Benjamin. The same as Ephraim's gate, the north boundary
of the city (
the first gate—west of the city [Grotius]. "The place of," &c. implies that
the gate itself was then not in existence. "The old gate" (
the corner gate—east of the city
[Grotius]. Or the "corner" joining the
north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers
there built (compare
tower of Hananeel—south of the city,
near the sheep gate (
king's wine-presses—(
11. no more utter destruction—(
12. Punishment on the foe, the last
Antichristian confederacy (
13. tumult—consternation (
lay hold … on … hand of …
neighbour—instinctively grasping it, as if thereby to be
safer, but in vain [Menochius]. Rather,
in order to assail "his neighbor" [Calvin], (
14. Judah … fight at
Jerusalem—namely, against the foe: not against Jerusalem, as
Maurer translates in variance with the
context. As to the spoil gained from the foe, compare
15. The plague shall affect the very beasts
belonging to the foe. A typical foretaste of all this befell Antiochus
Epiphanes and his host at Jerusalem (
16. every one … left—(
from year to year—literally, "from the sufficiency of a year in a year."
feast of tabernacles—The other two
great yearly feasts, passover and pentecost, are not specified,
because, their antitypes having come, the types are done away with. But
the feast of tabernacles will be commemorative of the Jews' sojourn,
not merely forty years in the wilderness, but for almost two thousand
years of their dispersion. So it was kept on their return from the
Babylonian dispersion (
17. no rain—including every calamity
which usually follows in the East from want of rain, namely, scarcity
of provisions, famine, pestilence, &c. Rain is the symbol also of
God's favor (
18. if … Egypt go not up—specified
as Israel's ancient foe. If Egypt go not up, and so there be no rain on
them (a judgment which Egypt would condemn, as depending on the Nile's
overflow, not on rain), there shall be the plague … .
Because the guilty are not affected by one judgment, let them not think
to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon
them also there shall be none" (no rain).
19. punishment—literally, "sin"; that is, "punishment for sin."
20. shall there be upon the
bells—namely, this inscription, "Holiness to the Lord," the
same as was on the miter of the high priest (
pots … like … bowls—the
vessels used for boiling, for receiving ashes, &c., shall be as
holy as the bowls used for catching the blood of the sacrificial
victims (see on
21. every pot—even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things and persons to Jehovah.
take of them—as readily as they would take of the pots of the temple itself, whatever number they wanted for sacrifice.
no … Canaanite—no unclean or
ungodly person (
THE BOOK OF
MALACHI
Commentary by A. R. Faussett
INTRODUCTION
Malachi forms the
transition link between the two dispensations, the Old and the New,
"the skirt and boundary of Christianity" [Tertullian], to which perhaps is due the abrupt
earnestness which characterizes his prophecies. His very name is
somewhat uncertain. Malachi is the name of an office, rather than a
person, "My messenger," and as such is found in
The style is animated, but less grand, and the rhythm less marked, than in some of the older prophets.
The canonicity of the book is established by the
references to it in the New Testament (
CHAPTER 1
1. burden—heavy sentence.
to Israel—represented now by the two
tribes of Judah and Benjamin, with individuals of the ten tribes who
had returned with the Jews from Babylon. So "Israel" is used,
Malachi—see Introduction. God sent no prophet after him till John the Baptist, the forerunner of Christ, in order to enflame His people with the more ardent desire for Him, the great antitype and fulfiller of prophecy.
2. I have loved you—above other men;
nay, even above the other descendants of Abraham and Isaac. Such
gratuitous love on My part called for love on yours. But the return ye
make is sin and dishonor to Me. This which is to be supplied is left
unexpressed, sorrow as it were breaking off the sentence [Menochius], (
Wherein hast thou loved us?—In painful
contrast to the tearful tenderness of God's love stands their insolent
challenge. The root of their sin was insensibility to God's
love, and to their own wickedness. Having had prosperity taken
from them, they imply they have no tokens of God's love; they look at
what God had taken, not at what God had left. God's love is often least
acknowledged where it is most manifested. We must not infer God does
not love us because He afflicts us. Men, instead of referring their
sufferings to their proper cause, their own sin, impiously accuse God
of indifference to their welfare [Moore]. Thus
Was not Esau Jacob's brother?—and so,
as far as dignity went, as much entitled to God's favor as Jacob. My
adoption of Jacob, therefore, was altogether by gratuitous favor (
3. hated—not positively, but relatively;
that is, did not choose him out to be the object of gratuitous favor,
as I did Jacob (compare
laid his mountains … waste—that
is, his territory which was generally mountainous. Israel was, it is
true, punished by the Chaldeans, but Edom has been utterly destroyed;
namely, either by Nebuchadnezzar [Rosenmuller], or by the neighboring peoples, Egypt,
Ammon, and Moab [Josephus,
Antiquities, 10.9,7; Maurer],
(
dragons—jackals [Moore] (compare
4. Whereas—"But if" Edom say [Maurer]. Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate His gratuitous love to Israel, rather than to Edom.
border of wickedness—a region given over to the curse of reprobation [Calvin]. For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still "the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain.
the Lord hath indignation—"the people
of My curse" (
5. from the border of Israel—Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to "magnify the Lord," acknowledging that Jehovah has shown to you a gratuitous favor not shown to Edom, and so ought to be especially "magnified from the borders of Israel."
6. Turning from the people to the priests,
Jehovah asks, whereas His love to the people was so great, where was
their love towards Him? If the priests, as they profess, regard Him as
their Father (
Wherein have we despised, &c.—The
same captious spirit of self-satisfied insensibility as prompted their
question (
7. ye offer, &c.—God's answer to
their challenge (
polluted bread—namely, blemished
sacrifices (
polluted thee—that is, offered to thee "polluted bread."
table of the Lord—that is, the altar
(
contemptible—(
8. Your earthly ruler would feel insulted, if
offered by you the offering with which ye put off God (see
is it not evil?—Maurer translates, "There is no evil," in your opinion, in such an offering; it is quite good enough for such a purpose.
9. now … beseech God that he will be gracious—Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you? Far from it.
this hath been by your
means—literally, "hand." These contemptible offerings are
your doing, as being the priests mediating between God and the people;
and think you, will God pay any regard to you (compare
10. Who … for naught—Not one even
of the least priestly functions (as shutting the doors, or kindling a
fire on the altar) would ye exercise without pay, therefore ye ought to
fulfil them faithfully (
11. For—Since ye Jewish priests and
people "despise My name" (
pure offering—not "the blind, the
lame, and the sick," such as ye offer (
12. Renewal of the charge in
fruit … meat—the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say, The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead the people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them.
13. what a weariness is it!—Ye regard
God's service as irksome, and therefore try to get it over by
presenting the most worthless offerings. Compare
snuffed at—despised.
it—the table of the Lord, and the meat
on it (
torn—namely, by beasts, which it was
not lawful to eat, much less to offer (
thus … offering—Hebrew, mincha; the unbloody offering of flour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable.
14. deceiver—hypocrite. Not poverty, but avarice was the cause of their mean offerings.
male—required by law (
great King—(
my name … dreadful among …
heathen—Even the heathen dread Me because of My judgments;
what a reproach this is to you, My people, who fear Me not (
CHAPTER 2
1. for you—The priests in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas they encouraged and led them into sin. Ministers cannot sin or suffer alone. They drag down others with them if they fall [Moore].
2. lay … to heart—My commands.
send a curse—rather, as Hebrew,
"the curse"; namely, that denounced in
curse your blessings—turn the
blessings you enjoy into curses (
cursed them—Hebrew, them severally; that is, I have cursed each one of your blessings.
3. corrupt, &c.—literally, "rebuke,"
answering to the opposite prophecy of blessing (
your—literally, "for you"; that is, to your hurt.
dung of … solemn feasts—The dung
in the maw of the victims sacrificed on the feast days; the maw was the
perquisite of the priests (
one shall take you away with it—that
is, ye shall be taken away with it; it shall cleave to you wherever ye
go [Moore]. Dung shall be thrown on your
faces, and ye shall be taken away as dung would be, dung-begrimed as ye
shall be (
4. ye shall know—by bitter experience of
consequences, that it was with this design I admonished you, in order
"that My covenant with Levi might be" maintained; that is, that it was
for your own good (which would be ensured by your maintaining the
Levitical command) I admonished you, that ye should return to your duty
[Maurer] (compare
5-9. He describes the promises, and also the
conditions of the covenant; Levi's observance of the conditions and
reward (compare
6. law of truth was in his mouth—He
taught the people the truths of the law in all its fulness (
iniquity … not found—no
injustice in his judicial functions (
walked with me—by faith and obedience
(
in peace—namely, the "peace" which was
the fruit of obeying the covenant (
turn may … from iniquity—both by
positive precept and by tacit example "walking with God" (
7. In doing so (
knowledge—of the law, its doctrines,
and positive and negative precepts (
the law—that is, its true sense.
messenger of … Lord—the
interpreter of His will; compare as to the prophets,
8. out of the way—that is, from the covenant.
caused many to stumble—By scandalous
example, the worse inasmuch as the people look up to you as ministers
of religion (
at the law—that is, in respect to the observances of the law.
corrupted … covenant—made it of
none effect, by not fulfilling its conditions, and so forfeiting its
promises (
9. Because ye do not keep the condition of the covenant, I will not fulfil the promise.
partial in the law—having respect to
persons rather than to truth in the interpretation and administration
of the law (
10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewish wives.
10. Have we not all one father?—Why,
seeing we all have one common origin, "do we deal treacherously against
one another" ("His brother" being a general expression implying
that all are "brethren" and sisters as children of the same Father
above (
11. dealt treacherously—namely, in
respect to the Jewish wives who were put away (
profaned the holiness of …
Lord—by ill-treating the Israelites (namely, the wives), who
were set apart as a people holy unto the Lord: "the holy seed"
(
married, &c.—(Ezr 9:1,
2; 10:2;
daughter of a strange god—women
worshipping idols: as the worshipper in Scripture is regarded in the
relation of a child to a father (
12. master and …
scholar—literally, "him that watcheth and him that
answereth." So "wakeneth" is used of the teacher or "master"
(
him that offereth—His offerings will not avail to shield him from the penalty of his sin in repudiating his Jewish wife and taking a foreign one.
13. done again—"a second time": an
aggravation of your offense (
covering … altar … with tears—shed by your unoffending wives, repudiated by you that ye might take foreign wives. Calvin makes the "tears" to be those of all the people on perceiving their sacrifices to be sternly rejected by God.
14. Wherefore?—Why does God reject our offerings?
Lord … witness between thee and …
wife—(so
of thy youth—The Jews still marry very
young, the husband often being but thirteen years of age, the wife
younger (
wife of thy covenant—not merely joined
to thee by the marriage covenant generally, but by the covenant
between God and Israel, the covenant-people, whereby a sin against
a wife, a daughter of Israel, is a sin against God [Moore]. Marriage also is called "the covenant of
God" (
15. Maurer and
Hengstenberg explain the verse thus: The
Jews had defended their conduct by the precedent of Abraham, who had
taken Hagar to the injury of Sarah, his lawful wife; to this Malachi
says now, "No one (ever) did so in whom there was a residue of
intelligence (discriminating between good and evil); and what did the
one (Abraham, to whom you appeal for support) do, seeking a godly
seed?" His object (namely, not to gratify passion, but to obtain the
seed promised by God) makes the case wholly inapplicable to defend your
position. Moore (from Fairbairn) better explains, in accordance with
16. putting away—that is, divorce.
for one covereth violence with …
garment—Maurer translates,
"And (Jehovah hateth him who) covereth his garment (that is, his
wife, in Arabic idiom; compare
17. wearied … Lord—(
CHAPTER 3
1. Behold—Calling especial attention to
the momentous truths which follow. Ye unbelievingly ask, Where is the
God of judgment (
I will send … he shall come—The Father sends the Son: the Son comes. Proving the distinctness of personality between the Father and the Son.
my messenger—John the Baptist; as
the Lord—Ha-Adon in
Hebrew. The article marks that it is Jehovah (
whom ye seek … whom ye delight
in—(see on
suddenly—This epithet marks the second
coming, rather than the first; the earnest of that unexpected coming
(
messenger of the covenant—namely, of
the ancient covenant with Israel (
2. (
3. sit—The purifier sits before
the crucible, fixing his eye on the metal, and taking care that the
fire be not too hot, and keeping the metal in, only until he knows the
dross to be completely removed by his seeing his own image reflected
(
purify … sons of Levi—of the sins specified above. The very Levites, the ministers of God, then needed cleansing, so universal was the depravity.
that they may offer … in
righteousness—as originally (
4. as in the days of old—(
5. I … come near … to
judgment—I whom ye challenged, saying, "Where is the
God of judgment?" (
sorcerers—a sin into which the Jews
were led in connection with their foreign idolatrous wives. The Jews of
Christ's time also practised sorcery (
adulterers—(
fear not me—the source of all sins.
6. the Lord—Jehovah: a name implying His
immutable faithfulness in fulfilling His promises: the covenant name of
God to the Jews (
I change not—Ye are mistaken in inferring that, because I have not yet executed judgment on the wicked, I am changed from what I once was, namely, a God of judgment.
therefore ye … are not
consumed—Ye yourselves being "not consumed," as ye have long
ago deserved, are a signal proof of My unchangeableness.
7-12. Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying them.
from … days of your fathers—Ye
live as your fathers did when they brought on themselves the Babylonian
captivity, and ye wish to follow in their steps. This shows that
nothing but God's unchanging long-suffering had prevented their being
long ago "consumed" (
Return unto me—in penitence.
I will return unto you—in blessings.
Wherein, &c.—(Mal 3:16). The same insensibility to their guilt continues: they speak in the tone of injured innocence, as if God calumniated them.
8. rob—literally, "cover": hence,
defraud. Do ye call defrauding God no sin to be "returned" from (
offerings—the first-fruits, not less
than one-sixtieth part of the corn, wine, and oil (
9. cursed—(
10. (
storehouse—(
prove me … herewith—with this;
by doing so. Test Me whether I will keep My promise of blessing you, on
condition of your doing your part (
pour … out—literally, "empty out": image from a vessel completely emptied of its contents: no blessing being kept back.
windows of heaven—(
that … not … room enough,
&c.—literally, "even to not … sufficiency," that is,
either, as English Version. Or, even so as that there should be
"not merely" "sufficiency" but superabundance [Jerome, Maurer]. Gesenius not
so well translates, "Even to a failure of sufficiency," which in the
case of God could never arise, and therefore means for ever,
perpetually: so
11. I will rebuke—(See on
12. Fulfilling the blessing (
delightsome land—(
13-18. He notices the complaint of the Jews that it is of no profit to serve Jehovah, for that the ungodly proud are happy; and declares He will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly.
words … stout—Hebrew,
"hard"; so "the hard speeches which ungodly sinners have spoken
against Him" (
have we spoken—The Hebrew
expresses at once their assiduity and habit of speaking
against God [Vatablus]. The niphal form
of the verb implies that these things were said, not directly to
God, but of God, to one another (
14. what profit … that we … kept,
&c.—(See on
his ordinance—literally, what He requires to be kept, "His observances."
walked mournfully—in mournful
garb, sackcloth and ashes, the emblems of penitence; they forget
15. And now—Since we who serve Jehovah
are not prosperous and "the proud" heathen flourish in prosperity, we
must pronounce them the favorites of God (
set up—literally, "built up": metaphor
from architecture (
tempt God—dare God to punish them, by
breaking His laws (
16. "Then," when the ungodly utter such
blasphemies against God, the godly hold mutual converse, defending
God's righteous dealings against those blasphemers (
feared the Lord—reverential and loving fear, not slavish terror. When the fire of religion burns low, true believers should draw the nearer together, to keep the holy flame alive. Coals separated soon go out.
book of remembrance … for
them—for their advantage, against the day when those found
faithful among the faithless shall receive their final reward. The
kings of Persia kept a record of those who had rendered services to the
king, that they might be suitably rewarded (
17. jewels—(
as … man spareth …
son—(
18. Then shall ye … discern—Then
shall ye see the falseness of your calumny against God's government
(
return—Ye shall turn to a better state of mind on this point.
CHAPTER 4
1. the day cometh … burn—(
all the proud—in opposition to the
cavil above (
stubble—(
neither root nor branch—proverbial for
utter destruction (
2. The effect of the judgment on the
righteous, as contrasted with its effect on the wicked (
you that fear my name—The same as
those in
in his wings—implying the winged
swiftness with which He shall appear (compare "suddenly,"
ye shall go forth—from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians to Pella before the destruction of Jerusalem.
grow up—rather, "leap" as frisking calves [Calvin]; literally, "spread," "take a wide range."
as calves of the stall—which when set
free from the stall disport with joy (
3. Solving the difficulty (
ashes—after having been burnt with the
fire of judgment (
4. Remember … law—"The law and all
the prophets" were to be in force until John (
statutes … judgments—ceremonial "statutes": "judgments" in civil questions at issue. "The law" refers to morals and religion.
5. I send you Elijah—as a means towards
your "remembering the law" (
the prophet—emphatical; not "the
Tishbite"; for it is in his official, not his personal capacity, that
his coming is here predicted. In this sense, John the Baptist was
an Elijah in spirit (
6. turn … heart of … fathers to
… children, &c.—Explained by some, that John's
preaching should restore harmony in families. But
curse—Hebrew, Cherem, "a ban";
the fearful term applied by the Jews to the extermination of the guilty
Canaanites. Under this ban Judea has long lain. Similar is the awful
curse on all of Gentile churches who love not the Lord Jesus now (
May the writer of this Commentary and his readers have grace "to take heed to the sure word of prophecy as unto a light shining in a dark place, until the day dawn!" To the triune Jehovah be all glory ascribed for ever!
THE GOSPEL ACCORDING TO
MATTHEW
Commentary by David Brown
INTRODUCTION
The author of
this Gospel was a publican or tax gatherer, residing at Capernaum, on
the western shore of the Sea of Galilee. As to his identity with the
"Levi" of the second and third Gospels, and other particulars, see on
For the date of this Gospel we have only
internal evidence, and that far from decisive. Accordingly, opinion is
much divided. That it was the first issued of all the Gospels was
universally believed. Hence, although in the order of the Gospels,
those by the two apostles were placed first in the oldest manuscripts
of the Old Latin version, while in all the Greek
manuscripts, with scarcely an exception, the order is the same as in
our Bibles, the Gospel according to Matthew is in every case
placed first. And as this Gospel is of all the four the one which bears
the most evident marks of having been prepared and constructed with a
special view to the Jews—who certainly first required a written
Gospel, and would be the first to make use of it—there can be no
doubt that it was issued before any of the others. That it was written
before the destruction of Jerusalem is equally certain; for as Hug observes [Introduction to the New
Testament, p. 316, Fosdick's
translation], when he reports our Lord's prophecy of that awful event,
on coming to the warning about "the abomination of desolation" which
they should "see standing in the holy place," he interposes (contrary
to his invariable practice, which is to relate without
remark) a call to his readers to read intelligently—"Whoso
readeth, let him understand" (
We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.
But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by Grotius, Michaelis (and his translator), Marsh, Townson, Campbell, Olshausen, Creswell, Meyer, Ebrard, Lange, Davidson, Cureton, Tregelles, Webster and Wilkinson, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.
But how stand the facts as to our Greek Gospel? We have not a tittle of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles—in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two—though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. Michaelis tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and Davidson and Cureton among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels—in which case it can hardly be called Matthew's Gospel at all—or our Greek Matthew is itself the original.
Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by Guericks, Olshausen, Thiersch, Townson, Tregelles, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.
It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of Dean Alford, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."
One argument has been adduced on the other side, on
which not a little reliance has been placed; but the determination of
the main question does not, in our opinion, depend upon the point which
it raises. It has been very confidently affirmed that the Greek
language was not sufficiently understood by the Jews of Palestine when
Matthew published his Gospel to make it at all probable that he would
write a Gospel, for their benefit in the first instance, in that
language. Now, as this merely alleges the improbability of a
Greek original, it is enough to place against it the evidence
already adduced, which is positive, in favor of the sole originality of
our Greek Matthew. It is indeed a question how far the
Greek language was understood in Palestine at the time referred
to. But we advise the reader not to be drawn into that question as
essential to the settlement of the other one. It is an element in it,
no doubt, but not an essential element. There are extremes on both
sides of it. The old idea, that our Lord hardly ever spoke anything but
Syro-Chaldaic, is now pretty nearly exploded. Many, however,
will not go the length, on the other side, of Hug (in his Introduction to the New
Testament, pp. 326, &c.) and Roberts ("Discussions of the Gospels," &c., pp.
25, &c.). For ourselves, though we believe that our Lord, in all
the more public scenes of His ministry, spoke in Greek, all we
think it necessary here to say is that there is no ground to believe
that Greek was so little understood in Palestine as to make it
improbable that Matthew would write his Gospel exclusively in that
language—so improbable as to outweigh the evidence that he did
so. And when we think of the number of digests or short narratives of
the principal facts of our Lord's history which we know from Luke
(
On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics—whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which—the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently—and perhaps the most popular still—is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by Credner [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in Davidson's Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by Da Costa in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.
CHAPTER 1
1. The book of the generation—an
expression purely Jewish; meaning, "table of the genealogy." In
of Jesus Christ—For the meaning of
these glorious words, see on
the son of David, the son of
Abraham—As Abraham was the first from whose family it
was predicted that Messiah should spring (
2. Abraham begat Isaac; and Isaac begat Jacob; and
Jacob begat Judas and his brethren—Only the fourth son of
Jacob is here named, as it was from his loins that Messiah was to
spring (
3-6. And Judas begat Phares and Zara of Thamar;
and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat
Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And
Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed
begat Jesse; 6. And Jesse begat David the king; and David the king
begat Solomon of her of Urias—Four women are here introduced;
two of them Gentiles by birth—Rachab and Ruth; and
three of them with a blot at their names in the Old
Testament—Thamar, Rachab, and Bath-sheba. This
feature in the present genealogy—herein differing from that given
by Luke—comes well from him who styles himself in his list of the
Twelve, what none of the other lists do, "Matthew the publican";
as if thereby to hold forth, at the very outset, the unsearchable
riches of that grace which could not only fetch in "them that are afar
off," but teach down even to "publicans and harlots," and raise them to
"sit with the princes of his people." David is here twice emphatically
styled "David the king," as not only the first of that royal line from
which Messiah was to descend, but the one king of all that line from
which the throne that Messiah was to occupy took its name—"the
throne of David." The angel Gabriel, in announcing Him to His
virgin-mother, calls it "the throne of David His father," sinking all
the intermediate kings of that line, as having no importance save as
links to connect the first and the last king of Israel as father and
son. It will be observed that Rachab is here represented as the
great-grandmother of David (see
7-8. And Solomon begat Roboam; and Roboam begat
Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat
Joram; and Joram begat Ozias—or Uzziah. Three kings are here
omitted—Ahaziah, Joash, and Amaziah (
11. And Josias begat Jechonias and his
brethren—Jeconiah was Josiah's grandson, being the son of
Jehoiakim, Josiah's second son (
about the time they were carried away to Babylon—literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling.
12. And after they were brought to Babylon—after the migration of Babylon.
Jechonias begat Salathiel—
and Salathiel—or Shealtiel.
begat Zorobabel—So
13-15. And Zorobabel begat Abiud, &c.—None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
16. And Jacob begat Joseph, the husband of Mary,
of whom was born Jesus—From this it is clear that the
genealogy here given is not that of Mary, but of Joseph; nor has this
ever been questioned. And yet it is here studiously proclaimed that
Joseph was not the natural, but only the legal father of our Lord. His
birth of a virgin was known only to a few; but the acknowledged descent
of his legal father from David secured that the descent of Jesus
Himself from David should never be questioned. See on
who is called Christ—signifying
"anointed." It is applied in the Old Testament to the kings
(
17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away—or migration.
into Babylon are fourteen generations; and from the carrying away into Babylon—the migration of Babylon.
unto Christ are fourteen
generations—that is, the whole may be conveniently divided
into three fourteens, each embracing one marked era, and each ending
with a notable event, in the Israelitish annals. Such artificial aids
to memory were familiar to the Jews, and much larger gaps than those
here are found in some of the Old Testament genealogies. In
18. Now the birth of Jesus Christ was on this wise—or, "thus."
When as his mother Mary was espoused—rather, "betrothed."
to Joseph, before they came together, she was found—discovered to be.
with child of the Holy Ghost—It was,
of course, the fact only that was discovered; the explanation of the
fact here given is the Evangelist's own. That the Holy Ghost is a
living conscious Person is plainly implied here, and is elsewhere
clearly taught (
19. Then Joseph her husband—Compare
being a just man, and not willing to make her a
public example—to expose her (see
was minded to put her away
privily—that is, privately by giving her the required writing
of divorcement (
20. But while he thought on these things—Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive—at the last extremity the Lord Himself interposes.
behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David—This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.
fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost—Though a dark cloud now overhangs this relationship, it is unsullied still.
21. And she shall bring forth a
son—Observe, it is not said, "she shall bear thee a
son," as was said to Zacharias of his wife Elizabeth (
and thou—as his legal father.
shalt call his name JESUS—from the Hebrew meaning "Jehovah the Saviour"; in Greek Jesus—to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!
for he shall save—The "He" is here emphatic—He it is that shall save; He personally, and by personal acts (as Webster and Wilkinson express it).
his people—the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."
from their sins—in the most
comprehensive sense of salvation from sin (
22. Now all this was done, that it might be
fulfilled which was spoken of the Lord by the prophet—(
saying—as follows.
23. Behold, a virgin—It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.
shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us—Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.
24. Then Joseph, being raised from sleep—and all his difficulties now removed.
did as the angel of the Lord had bidden him, and took unto him his wife—With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman—suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!
25. And knew her not till she had brought forth
her first-born son: and he called his name JESUS—The word
"till" does not necessarily imply that they lived on a different
footing afterwards (as will be evident from the use of the same word in
CHAPTER 2
The Wise Men Reach Jerusalem—The Sanhedrim,
on Herod's Demand, Pronounce Bethlehem to Be Messiah's Predicted
Birthplace (
1. Now when Jesus was born in Bethlehem of
Judea—so called to distinguish it from another Bethlehem in
the tribe of Zebulun, near the Sea of Galilee (
in the days of Herod the king—styled
the Great; son of Antipater, an Edomite, made king by the
Romans. Thus was "the sceptre departing from Judah" (
there came wise men—literally, "Magi"
or "Magians," probably of the learned class who cultivated astrology
and kindred sciences. Balaam's prophecy (
from the east—but whether from Arabia, Persia, or Mesopotamia is uncertain.
to Jerusalem—as the Jewish metropolis.
2. Saying, Where is he that is born King of the
Jews?—From this it would seem they were not themselves Jews.
(Compare the language of the Roman governor,
for we have seen his star in the east—Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose.
and are come to worship him—to do Him
homage, as the word signifies; the nature of that homage depending on
the circumstances of the case. That not civil but religious homage is
meant here is plain from the whole strain of the narrative, and
particularly
3. When Herod the king had heard these things, he was troubled—viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear.
and all Jerusalem with him—from a dread of revolutionary commotions, and perhaps also of Herod's rage.
4. And when he had gathered all the chief priests
and scribes of the people together—The class of the "chief
priests" included the high priest for the time being, together with all
who had previously filled this office; for though the then head of the
Aaronic family was the only rightful high priest, the Romans removed
them at pleasure, to make way for creatures of their own. In this class
probably were included also the heads of the four and twenty courses of
the priests. The "scribes" were at first merely transcribers of the law
and synagogue readers; afterwards interpreters of the law, both civil
and religious, and so both lawyers and divines. The first of these
classes, a proportion of the second, and "the elders"—that is, as
Lightfoot thinks, "those elders of the
laity that were not of the Levitical tribe"—constituted the
supreme council of the nation, called the Sanhedrim, the members
of which, at their full complement, numbered seventy-two. That this was
the council which Herod now convened is most probable, from the
solemnity of the occasion; for though the elders are not mentioned, we
find a similar omission where all three were certainly meant (compare
he demanded of them—as the authorized interpreters of Scripture.
where Christ—the Messiah.
should be born—according to prophecy.
5. And they said unto him, In Bethlehem of Judea—a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die.
for thus it is written by the
prophet—(
6. And thou, Bethlehem, in the land of Juda—the "in" being familiarly left out, as we say, "London, Middlesex."
art not the least among the princes of Judah: for out of thee shall come a Governor, &c.—This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"—this honor more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"—this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied.
that shall rule—or "feed," as in the Margin.
my people Israel—In the Old Testament,
kings are, by a beautiful figure, styled "shepherds" (
The Wise Men Despatched to Bethlehem by Herod to
See the Babe, and Bring Him Word, Make a Religious Offering to the
Infant King, but Divinely Warned, Return Home by Another Way (
7. Then Herod, when he had privily called the wise men—Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix—the date of His birth—without which he might still miss his mark. The one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he
inquired of them diligently—rather, "precisely."
what time the star appeared—presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example.
8. And he sent them to Bethlehem, and said, Go and search diligently—"Search out carefully."
for the young child; and when ye have found him, bring me word again, that I may come and worship him also—The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers.
9. When they had heard the king, they departed—But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem—I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled.
and, lo, the star, which they saw in the east—implying apparently that it had disappeared in the interval.
went before them, and stood over where the young child was—Surely this could hardly be but by a luminous meteor, and not very high.
10. When they saw the star, they rejoiced with exceeding great joy—The language is very strong, expressing exuberant transport.
11. And when they were come into the house—not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house.
they saw—The received text has "found"; but here our translators rightly depart from it, for it has no authority.
the young child with Mary his mother—The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house.
and fell down and worshipped him—Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.
and when they had opened their treasures they presented—rather, "offered."
unto him gifts—This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering.
gold, frankincense, and myrrh—Visits
were seldom paid to sovereigns without a present (
12. And being warned of God in a dream that they should not return to Herod, they departed—or, "withdrew."
to their own country another way—What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the pious king! But the Lord knew the bloody old tyrant better than to let him see their face again.
The Flight into Egypt (
13. And when they were departed, behold, the angel
of the Lord appeareth to Joseph in a dream, saying, Arise, and take the
young child and his mother—Observe this form of expression,
repeated in
and flee into Egypt—which, being near,
as Alford says, and a Roman province
independent of Herod, and much inhabited by Jews, was an easy and
convenient refuge. Ah! blessed Saviour, on what a checkered career hast
Thou entered here below! At Thy birth there was no room for Thee in the
inn; and now all Judea is too hot for Thee. How soon has the sword
begun to pierce through the Virgin's soul (
and be thou there until I bring thee word; for Herod will seek the young child to destroy him—Herod's murderous purpose was formed before the Magi had reached Bethlehem.
14. When he arose, he took the young child and his mother by night, and departed into Egypt—doubtless the same night.
15. And was there until the death of Herod—which took place not very long after this of a horrible disease; the details of which will be found in Josephus [Antiquities, 17.6.1,5,7,8].
that it might be fulfilled which was spoken of
the Lord by the prophet, saying—(
Out of Egypt have I called my son—Our
Evangelist here quotes directly from the Hebrew, warily
departing from the Septuagint, which renders the words, "From
Egypt have I recalled his children," meaning Israel's children. The
prophet is reminding his people how dear Israel was to God in the days
of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the
Lord, Israel is My son, My first-born; and I say unto thee, Let
My son go, that he may serve Me; and if thou refuse to let him
go, behold, I will slay thy son, even thy first-born" (
16. Then Herod, &c.—As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home.
when he saw that he was mocked—was trifled with.
of the wise men—No, Herod, thou art
not mocked of the wise men, but of a Higher than they. He that sitteth
in the heavens doth laugh at thee; the Lord hath thee in derision. He
disappointeth the devices of the crafty, so that their hands cannot
perform their enterprise. He taketh the wise in their own craftiness,
and the counsel of the froward is carried headlong (
was exceeding wroth—To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he
sent forth—a band of hired murderers.
and slew all the children—male children.
that were in Bethlehem, and in all the coasts thereof—environs.
from two years old and under, according to the time which he had diligently—carefully.
inquired of the wise men—In this ferocious step Herod was like himself—as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough—until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by Josephus, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which Josephus has recorded of him, it is unreasonable to make anything of his silence on this.
17. Then was fulfilled that which was spoken by
Jeremy the prophet, saying—(
18. In Rama was there a voice heard, lamentation,
and weeping, and great mourning, Rachel weeping for her children, and
would not be comforted, because they are not—These words, as
they stand in Jeremiah, undoubtedly relate to the Babylonish captivity.
Rachel, the mother of Joseph and Benjamin, was buried in the
neighborhood of Bethlehem (
19. But when Herod was dead—Miserable
Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He
only that was safe from thee; and thou hast not long enjoyed even this
fancied security. See on
behold, an angel of the Lord appeareth in a
dream to Joseph in Egypt—Our translators, somewhat
capriciously, render the same expression "the angel of the
Lord,"
20. Saying, Arise, and take the young child and his mother, and go into the land of Israel—not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only went thither when he found it unsafe to settle in Judea but to "the land of Israel," in its most general sense; meaning the Holy Land at large—the particular province being not as yet indicated. So Joseph and the Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further direction.
for they are dead which sought the young child's
life—a common expression in most languages where only one is
meant, who here is Herod. But the words are taken from the strikingly
analogous case in
21. And he arose, and took the young child and his mother, and came into the land of Israel—intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King."
22. But when he heard that Archelaus did reign in Judea in the room of his father Herod—Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of king till it should be seen how he conducted himself; giving him only the title of ethnarch [Josephus, Antiquities, 17.11,4]. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that he "reigned in the room of his father Herod." But, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged heavy complaints against him, and the emperor banished him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "scepter" clean "departed from Judah."
he was afraid to go thither—and no wonder, for the reason just mentioned.
notwithstanding—or more simply, "but."
being warned of God in a dream, he turned aside—withdrew.
into the parts of Galilee—or the
Galilean parts. The whole country west of the Jordan was at this time,
as is well known, divided into three provinces—Galilee being the northern, Judea the southern, and Samaria the central province. The province of
Galilee was under the jurisdiction of Herod Antipas, the brother of
Archelaus, his father having left him that and Perea, on the east side
of the Jordan, as his share of the kingdom, with the title of
tetrarch, which Augustus confirmed. Though crafty and
licentious, according to Josephus—precisely what the Gospel history
shows him to be (see on
23. And he came and dwelt in a city called
Nazareth—a small town in Lower Galilee, lying in the
territory of the tribe of Zebulun, and about equally distant from the
Mediterranean Sea on the west and the Sea of Galilee on the east.
Note—If, from
that it might be fulfilled which was spoken by
the prophets, He shall be called a Nazarene—better, perhaps,
"Nazarene." The best explanation of the origin of this name appears to
be that which traces it to the word netzer in
CHAPTER 3
For the proper introduction to this section, we must
go to
Lu 3:1 :Now in the fifteenth year of the reign of Tiberius Cæsar—not the fifteenth from his full accession on the death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning.
Pontius Pilate being governor of Judea—His proper title was procurator, but with more than the usual powers of that office. After holding it for about ten years, he was summoned to Rome to answer to charges brought against him; but ere he arrived, Tiberius died (A.D. 35), and soon after miserable Pilate committed suicide.
And Herod being tetrarch of Galilee—(See on
Mr 6:14 ).and his brother Philip—a very different and very superior Philip to the one whose name was Herod Philip, and whose wife, Herodias, went to live with Herod Antipas (see on
Mr 6:17 ).tetrarch of Ituræa—lying to the northeast of Palestine, and so called from Itur or Jetur, Ishmael's son (
1Ch 1:31 ), and anciently belonging to the half-tribe of Manasseh.and of the region of Trachonitis—lying farther to the northeast, between Iturea and Damascus; a rocky district infested by robbers, and committed by Augustus to Herod the Great to keep in order.
and Lysanias the tetrarch of Abilene—still more to the northeast; so called, says Robinson, from Abila, eighteen miles from Damascus.
Lu 3:2 :Annas and Caiaphas being the high priests—The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas, his son-in-law (
Joh 18:13 ;Ac 4:6 ). In David's time both Zadok and Abiathar acted as high priests (2Sa 15:35 ), and it seems to have been the fixed practice to have two (2Ki 25:18 ).the word of God came unto John the son of Zacharias in the wilderness—Such a way of speaking is never once used when speaking of Jesus, because He was Himself The Living Word; whereas to all merely creature-messengers of God, the word they spoke was a foreign element. See on
Joh 3:31 . We are now prepared for the opening words of Matthew.
1. In those days—of Christ's secluded life at Nazareth, where the last chapter left Him.
came John the Baptist, preaching—about six months before his Master.
in the wilderness of Judea—the desert valley of the Jordan, thinly peopled and bare in pasture, a little north of Jerusalem.
2. And saying, Repent ye—Though the word strictly denotes a change of mind, it has respect here (and wherever it is used in connection with salvation) primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy.
for the kingdom of heaven is at
hand—This sublime phrase, used in none of the other Gospels,
occurs in this peculiarly Jewish Gospel nearly thirty times; and being
suggested by Daniel's grand vision of the Son of man coming in the
clouds of heaven to the Ancient of days, to receive His investiture in
a world-wide kingdom (
3. For this is he that was spoken of by the
prophet Esaias, saying—(
The voice of one crying in the
wilderness—(See on
Prepare ye the way of the Lord, make his paths
straight—This prediction is quoted in all the four Gospels,
showing that it was regarded as a great outstanding one, and the
predicted forerunner as the connecting link between the old and the new
economies. Like the great ones of the earth, the Prince of peace was to
have His immediate approach proclaimed and His way prepared; and the
call here—taking it generally—is a call to put out of the
way whatever would obstruct His progress and hinder His complete
triumph, whether those hindrances were public or personal, outward or
inward. In Luke (
4. And the same John had his raiment of camel's hair—woven of it.
and a leathern girdle about his
loins—the prophetic dress of Elijah (
and his meat was locusts—the great,
well-known Eastern locust, a food of the poor (
and wild honey—made by wild bees
(
5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan—From the metropolitan center to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants.
6. And were baptized of him in Jordan, confessing their sins—probably confessing aloud. This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Deliverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, them. They were familiar enough with the baptism of proselytes from heathenism; but this baptism of Jews themselves was quite new and strange to them.
7. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them—astonished at such a spectacle.
O generation of vipers—"Viper brood,"
expressing the deadly influence of both sects alike upon the community.
Mutually and entirely antagonistic as were their religious principles
and spirit, the stern prophet charges both alike with being the
poisoners of the nation's religious principles. In
who hath warned you—given you the hint, as the idea is.
to flee from the wrath to come?—"What
can have brought you hither?" John more than suspected it was
not so much their own spiritual anxieties as the popularity of his
movement that had drawn them thither. What an expression is this, "The
wrath to come!" God's "wrath," in Scripture, is His righteous
displeasure against sin, and consequently against all in whose skirts
sin is found, arising out of the essential and eternal opposition of
His nature to all moral evil. This is called "the coming wrath,"
not as being wholly future—for as a merited sentence it lies on
the sinner already, and its effects, both inward and outward, are to
some extent experienced even now—but because the impenitent
sinner will not, until "the judgment of the great day," be concluded
under it, will not have sentence publicly and irrevocably passed upon
him, will not have it discharged upon him and experience its effects
without mixture and without hope. In this view of it, it is a wrath
wholly to come, as is implied in the noticeably different form
of the expression employed by the apostle in
8. Bring forth therefore fruits—the true reading clearly is "fruit";
meet for repentance—that is, such fruit as befits a true penitent. John now being gifted with a knowledge of the human heart, like a true minister of righteousness and lover of souls here directs them how to evidence and carry out their repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not.
9. And think not to say within yourselves, We have Abraham to our father—that pillow on which the nation so fatally reposed, that rock on which at length it split.
for I say unto you, that God is able of these
stones to raise up children unto Abraham—that is, "Flatter
not yourselves with the fond delusion that God stands in need of you,
to make good His promise of a seed to Abraham; for I tell you that,
though you were all to perish, God is as able to raise up a seed to
Abraham out of those stones as He was to take Abraham himself out of
the rock whence he was hewn, out of the hole of the pit whence he was
digged" (
10. And now also—And even already.
the axe is laid unto—"lieth at."
the root of the trees—as it were ready to strike: an expressive figure of impending judgment, only to be averted in the way next described.
therefore every tree which bringeth not forth
good fruit is hewn down, and cast into the fire—Language so
personal and individual as this can scarcely be understood of any
national judgment like the approaching destruction of Jerusalem, with
the breaking up of the Jewish polity and the extrusion of the chosen
people from their peculiar privileges which followed it; though this
would serve as the dark shadow, cast before, of a more terrible
retribution to come. The "fire," which in another verse is called
"unquenchable," can be no other than that future "torment" of the
impenitent whose "smoke ascendeth up for ever and ever," and which by
the Judge Himself is styled "everlasting punishment" (
The third Gospel here adds the following important
particulars in
Lu 3:10 :And the people—the multitudes.
asked him, saying, What shall we do then?—that is, to show the sincerity of our repentance.
Lu 3:11 :He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat—provisions, victuals.
let him do likewise—This is directed against the reigning avarice and selfishness. (Compare the corresponding precepts of the Sermon on the Mount,
Mt 5:40-42 ).
Lu 3:12 :Then came also the publicans to be baptized, and said unto him, Master—Teacher.
what shall we do?—In what special way is the genuineness of our repentance to be manifested?
Lu 3:13 :And he said unto them, Exact no more than that which is appointed you—This is directed against that extortion which made the publicans a byword. (See on
Mt 5:46 ;Lu 15:1 ).
Lu 3:14 :And the soldiers—rather, "And soldiers"—the word means "soldiers on active duty."
likewise demanded—asked.
of him, saying, And what shall we do? And he said unto them, Do violence to no man—Intimidate. The word signifies to "shake thoroughly," and refers probably to the extorting of money or other property.
neither accuse any falsely—by acting as informers vexatiously on frivolous or false pretexts.
and be content with your wages—or "rations." We may take this, say Webster and Wilkinson, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins—particularly of the class to which the penitent belonged—and the manifestation of an opposite spirit.
Lu 3:15 :And as the people were in expectation—in a state of excitement, looking for something new
and all men mused in their hearts of John, whether he were the Christ, or not—rather, "whether he himself might be the Christ." The structure of this clause implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation and even reverence, which his own character commanded.
Lu 3:16 :John answered—either to that deputation from Jerusalem, of which we read in
Joh 1:19 , &c., or on some other occasion, to remove impressions derogatory to his blessed Master, which he knew to be taking hold of the popular mind.saying unto them all—in solemn protestation.
(We now return to the first Gospel.)
11. I indeed baptize you with water unto
repentance—(See on
but he that cometh after me is mightier than
I—In Mark and Luke this is more emphatic—"But there
cometh the Mightier than I" (
whose shoes—sandals.
I am not worthy to bear—The sandals were tied and untied, and borne about by the meanest servants.
he shall baptize you—the emphatic "He": "He it is," to the exclusion of all others, "that shall baptize you."
with the Holy Ghost—"So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that 'Mightier than I that is coming after me' are too high an honor for me; I am but the servant, but the Master is coming; I administer but the outward symbol of purification; His it is, as His sole prerogative, to dispense the inward reality." Beautiful spirit, distinguishing this servant of Christ throughout!
and with fire—To take this as a distinct baptism from that of the Spirit—a baptism of the impenitent with hell-fire—is exceedingly unnatural. Yet this was the view of Origen among the Fathers; and among moderns, of Neander, Meyer, De Wette, and Lange. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think, it is but the fiery character of the Spirit's operations upon the soul—searching, consuming, refining, sublimating—as nearly all good interpreters understand the words. And thus, in two successive clauses, the two most familiar emblems—water and fire—are employed to set forth the same purifying operations of the Holy Ghost upon the soul.
12. Whose fan—winnowing fan.
is in his hand—ready for use. This is
no other than the preaching of the Gospel, even now beginning, the
effect of which would be to separate the solid from the spiritually
worthless, as wheat, by the winnowing fan, from the chaff. (Compare the
similar representation in
and he will throughly purge his floor—threshing-floor; that is, the visible Church.
and gather his wheat—His true-hearted
saints; so called for their solid worth (compare
into the garner—"the kingdom of their
Father," as this "garner" or "barn" is beautifully explained by our
Lord in the parable of the wheat and the tares (
but he will burn up the chaff—empty,
worthless professors of religion, void of all solid religious principle
and character (see
with unquenchable fire—Singular is the strength of this apparent contradiction of figures:—to be burnt up, but with a fire that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued consciousness of existence in that awful condition.
Luke adds the following important particulars (
Lu 3:18 :And many other things in his exhortation preached he unto the people—showing that we have here but an abstract of his teaching. Besides what we read in
Joh 1:29 ,33 ,34 ;3:27-36 , the incidental allusion to his having taught his disciples to pray (Lu 11:1 )—of which not a word is said elsewhere—shows how varied his teaching was.
Lu 3:19 :But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done—In this last clause we have an important fact, here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things, and heard John gladly" (
Mr 6:20 ).
Lu 3:20 :Added yet this above all, that he shut up John in prison—This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evangelist did not intend to recur to his history till he had occasion to relate the message which he sent to Christ from his prison at Machærus (
Lu 7:18 , &c.).
Baptism of Christ (
13. Then cometh Jesus from Galilee to Jordan unto
John, to be baptized of him—Moses rashly anticipated the
divine call to deliver his people, and for this was fain to flee the
house of bondage, and wait in obscurity for forty years more (
14. But John forbade him—rather, "was (in the act of) hindering him," or "attempting to hinder him."
saying, I have need to be baptized of thee, and
comest thou to me?—(How John came to recognize Him, when he
says he knew Him not, see on
15. And Jesus answering said unto him, Suffer it to be so now—"Let it pass for the present"; that is, "Thou recoilest, and no wonder, for the seeming incongruity is startling; but in the present case do as thou art bidden."
for thus it becometh us—"us," not in
the sense of "me and thee," or "men in general," but as in
to fulfil all righteousness—If this be
rendered, with Scrivener, "every
ordinance," or, with Campbell, "every
institution," the meaning is obvious enough; and the same sense is
brought out by "all righteousness," or compliance with everything
enjoined, baptism included. Indeed, if this be the meaning, our version
perhaps best brings out the force of the opening word "Thus." But we
incline to think that our Lord meant more than this. The import of
circumcision and of baptism seems to be radically the same. And if our
remarks on the circumcision of our Lord (see on
Then he suffered him—with true humility, yielding to higher authority than his own impressions of propriety.
Descent of the Spirit upon the Baptized
Redeemer (
16. And Jesus when he was baptized, went up
straightway out of the water—rather, "from the water." Mark
has "out of the water" (
lo, the heavens were opened—Mark says,
sublimely, "He saw the heavens cleaving" (
and he saw the Spirit of God
descending—that is, He only, with the exception of His
honored servant, as he tells us himself (
like a dove, and lighting upon
him—Luke says, "in a bodily shape" (
17. And lo a voice from heaven, saying, This
is—Mark and Luke give it in the direct form, "Thou art."
(
my beloved Son, in whom I am well
pleased—The verb is put in the aorist to express absolute
complacency, once and for ever felt towards Him. The English here, at
least to modern ears, is scarcely strong enough. "I delight" comes the
nearest, perhaps, to that ineffable complacency which is
manifestly intended; and this is the rather to be preferred, as it
would immediately carry the thoughts back to that august Messianic
prophecy to which the voice from heaven plainly alluded (
CHAPTER 4
1. Then—an indefinite note of sequence.
But Mark's word (
was Jesus led up—that is, from the low Jordan valley to some more elevated spot.
of the Spirit—that blessed Spirit
immediately before spoken of as descending upon Him at His baptism, and
abiding upon Him. Luke, connecting these two scenes, as if the one were
but the sequel of the other, says, "Jesus, being full of the Holy
Ghost, returned from Jordan, and was led," &c. Mark's expression
has a startling sharpness about it—"Immediately the Spirit
driveth Him" (
into the wilderness—probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days—"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [Robinson, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable.
to be tempted—The Greek word
(peirazein) means simply to try or make proof of; and
when ascribed to God in His dealings with men, it means, and can mean
no more than this. Thus,
of the devil—The word signifies a
slanderer—one who casts imputations upon another. Hence that
other name given him (
First Stage:
2. And when he had fasted forty days and forty
nights—Luke says "When they were quite ended" (
he was afterward an hungered—evidently
implying that the sensation of hunger was unfelt during all the forty
days; coming on only at their close. So it was apparently with Moses
(
3. And when the tempter came to him—Evidently we have here a new scene.
he said, if thou be the Son of God, command that
these stones be made bread—rather, "loaves," answering to
"stones" in the plural; whereas Luke, having said, "Command this
stone," in the singular, adds, "that it be made bread," in the singular
(
4. But he answered and said, It is
written—(
Man shall not live by bread alone—more emphatically, as in the Greek, "Not by bread alone shall man live."
but by every word that proceedeth out of the mouth of God—Of all passages in Old Testament Scripture, none could have been pitched upon more apposite, perhaps not one so apposite, to our Lord's purpose. "The Lord … led thee (said Moses to Israel, at the close of their journeyings) these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only," &c., "Now, if Israel spent, not forty days, but forty years in a waste, howling wilderness, where there were no means of human subsistence, not starving, but divinely provided for, on purpose to prove to every age that human support depends not upon bread, but upon God's unfailing word of promise and pledge of all needful providential care, am I, distrusting this word of God, and despairing of relief, to take the law into My own hand? True, the Son of God is able enough to turn stones into bread: but what the Son of God is able to do is not the present question, but what is man's duty under want of the necessaries of life. And as Israel's condition in the wilderness did not justify their unbelieving murmurings and frequent desperation, so neither would Mine warrant the exercise of the power of the Son of God in snatching despairingly at unwarranted relief. As man, therefore, I will await divine supply, nothing doubting that at the fitting time it will arrive." The second temptation in this Gospel is in Luke's the third. That Matthew's order is the right one will appear, we think, quite clearly in the sequel.
5. Then the devil taketh him up—rather, "conducteth Him."
into the holy city—so called (as in
and setteth him on a pinnacle of the temple—rather, "the pinnacle"—a certain well-known projection. Whether this refers to the highest summit of the temple, which bristled with golden spikes [Josephus, Antiquities, 5.5,6]; or whether it refers to another peak, on Herod's royal portico, overhanging the ravine of Kedron, at the valley of Hinnom—an immense tower built on the very edge of this precipice, from the top of which dizzy height Josephus says one could not look to the bottom [Antiquities, 15.11,5]—is not certain; but the latter is probably meant.
6. And saith unto him, If thou be the Son of God—As this temptation starts with the same point as the first—our Lord's determination not to be disputed out of His Sonship—it seems to us clear that the one came directly after the other; and as the remaining temptation shows that the hope of carrying that point was abandoned, and all was staked upon a desperate venture, we think that remaining temptation is thus shown to be the last; as will appear still more when we come to it.
cast thyself down—"from hence" (
for it is written—(
He shall give his angels charge concerning thee: and in their hands—rather, "on their hands."
they shall bear thee up, lest at any time thou dash thy foot against a stone—The quotation is, precisely as it stands in the Hebrew and the Septuagint, save that after the first clause the words, "to keep thee in all thy ways," are here omitted. Not a few good expositors have thought that this omission was intentional, to conceal the fact that this would not have been one of "His ways," that is, of duty. But as our Lord's reply makes no allusion to this, but seizes on the great principle involved in the promise quoted, so when we look at the promise itself, it is plain that the sense of it is precisely the same whether the clause in question be inserted or not.
7. Jesus said unto him, It is written
again—(
Thou shalt not tempt the Lord thy God—"Preservation in danger is divinely pledged: shall I then create danger, either to put the promised security skeptically to the proof, or wantonly to demand a display of it? That were 'to tempt the Lord my God,' which, being expressly forbidden, would forfeit the right to expect preservation."
8. Again, the devil taketh him up—"conducteth him," as before.
into—or "unto"
an exceeding high mountain, and showeth him all
the kingdoms of the world, and the glory of them—Luke (
9. And saith unto him, All these things will I
give thee—"and the glory of them," adds Luke (
if thou wilt fall down and worship me—This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.
10. Then saith Jesus unto him, Get thee hence, Satan—Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsellor, but calls him by his right name—His knowledge of which from the outset He had carefully concealed till now—and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge the consciousness of His Sonship, while our Lord must in that case be supposed to quote Scripture to one He had called the devil to his face—thus throwing His pearls before worse than swine?
for it is written—(
Thou shalt worship—In the Hebrew and the Septuagint it is, "Thou shalt fear"; but as the sense is the same, so "worship" is here used to show emphatically that what the tempter claimed was precisely what God had forbidden.
the Lord thy God, and him only shalt thou
serve—The word "serve" in the second clause, is one never
used by the Septuagint of any but religious service; and
in this sense exclusively is it used in the New Testament, as we find
it here. Once more the word "only," in the second clause—not
expressed in the Hebrew and the Septuagint—is here
added to bring out emphatically the negative and
prohibitory feature of the command. (See
11. Then the devil leaveth him—Luke
says, "And when the devil had exhausted"—or "quite ended," as in
and, behold, angels came and ministered unto
him—or supplied Him with food, as the same expression means
in
There is here a notable gap in the history, which but for the fourth Gospel we should never have discovered. From the former Gospels we should have been apt to draw three inferences, which from the fourth one we know to be erroneous: First, that our Lord awaited the close of John's ministry, by his arrest and imprisonment, before beginning His own; next, that there was but a brief interval between the baptism of our Lord and the imprisonment of John; and further, that our Lord not only opened His work in Galilee, but never ministered out of it, and never visited Jerusalem at all nor kept a passover till He went thither to become "our Passover, sacrificed for us." The fourth Gospel alone gives the true succession of events; not only recording those important openings of our Lord's public work which preceded the Baptist's imprisonment—extending to the end of the third chapter—but so specifying the passover which occurred during our Lord's ministry as to enable us to line off, with a large measure of certainty, the events of the first three Gospels according to the successive passovers which they embraced. Eusebius, the ecclesiastical historian, who, early in the fourth century, gave much attention to this subject, in noticing these features of the Evangelical Records, says [Ecclesiastical History, 3.24] that John wrote his Gospel at the entreaty of those who knew the important materials he possessed, and filled up what is wanting in the first three Gospels. Why it was reserved for the fourth Gospel, published at so late a period, to supply such important particulars in the life of Christ, it is not easy to conjecture with any probability. It may be, that though not unacquainted with the general facts, they were not furnished with reliable details. But one thing may be affirmed with tolerable certainty, that as our Lord's teaching at Jerusalem was of a depth and grandeur scarcely so well adapted to the prevailing character of the first three Gospels, but altogether congenial to the fourth; and as the bare mention of the successive passovers, without any account of the transactions and discourses they gave rise to, would have served little purpose in the first three Gospels, there may have been no way of preserving the unity and consistency of each Gospel, so as to furnish by means of them all the precious information we get from them, save by the plan on which they are actually constructed.
Entry into Galilee (
12. Now when Jesus had heard that John was cast
into prison—more simply, "was delivered up," as recorded in
he departed—rather, "withdrew."
into Galilee—as recorded, in its
proper place, in
13. And leaving Nazareth—The prevalent
opinion is that this refers to a first visit to Nazareth after
His baptism, whose details are given by Luke (
he came and dwelt in Capernaum, which is upon
the seacoast—maritime Capernaum, on the northwest shore of
the Sea of Galilee; but the precise spot is unknown. (See on
in the borders of Zabulon and Nephthalim—the one lying to the west of the Sea of Galilee, the other to the north of it; but the precise boundaries cannot now be traced out.
14. That it might be fulfilled which was spoken by
Esaias the prophet—(
saying—as follows:
15. The land of Zabulon, and the land of Nephthalim, by the way of the sea—the coast skirting the Sea of Galilee westward—beyond Jordan—a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of "the other side"; the nature of the case determining which side that was.
Galilee of the Gentiles—so called from
its position, which made it the frontier between the Holy Land and the
external world. While Ephraim and Judah, as Stanley says, were separated from the world by the
Jordan valley on one side and the hostile Philistines on another, the
northern tribes were in the direct highway of all the invaders from the
north, in unbroken communication with the promiscuous races who have
always occupied the heights of Lebanon, and in close and peaceful
alliance with the most commercial nation of the ancient world, the
Phœnicians. Twenty of the cities of Galilee were actually annexed
by Solomon to the adjacent kingdom of Tyre, and formed, with their
territory, the "boundary" or "offscouring" (Gebul or
Cabul) of the two dominions—at a later time still known by
the general name of "the boundaries (coasts or borders) of Tyre and
Sidon." In the first great transportation of the Jewish population,
Naphtali and Galilee suffered the same fate as the trans-jordanic
tribes before Ephraim or Judah had been molested (
16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up—The prophetic strain to which these words belong commences with the seventh chapter of Isaiah, to which the sixth chapter is introductory, and goes down to the end of the twelfth chapter, which hymns the spirit of that whole strain of prophecy. It belongs to the reign of Ahaz and turns upon the combined efforts of the two neighboring kingdoms of Syria and Israel to crush Judah. In these critical circumstances Judah and her king were, by their ungodliness, provoking the Lord to sell them into the hands of their enemies. What, then, is the burden of this prophetic strain, on to the passage here quoted? First, Judah shall not, cannot perish, because Immanuel, the Virgin's Son, is to come forth from his loins. Next, one of the invaders shall soon perish, and the kingdoms of neither be enlarged. Further, while the Lord will be the Sanctuary of such as confide in these promises and await their fulfilment, He will drive to confusion, darkness, and despair the vast multitude of the nation who despised His oracles, and, in their anxiety and distress, betook themselves to the lying oracles of the heathen. This carries us down to the end of the eighth chapter. At the opening of the ninth chapter a sudden light is seen breaking in upon one particular part of the country, the part which was to suffer most in these wars and devastations—"the land of Zebulun, and the land of Naphtali, the way of the sea, beyond Jordan, Galilee and the Gentiles." The rest of the prophecy stretches over both the Assyrian and the Chaldean captivities and terminates in the glorious Messianic prophecy of the eleventh chapter and the choral hymn of the twelfth chapter. Well, this is the point seized on by our Evangelist. By Messiah's taking up His abode in those very regions of Galilee, and shedding His glorious light upon them, this prediction, He says, of the Evangelical prophet was now fulfilled; and if it was not thus fulfilled, we may confidently affirm it was not fulfilled in any age of the Jewish ceremony, and has received no fulfilment at all. Even the most rationalistic critics have difficulty in explaining it in any other way.
17. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand—Thus did our Lord not only take up the strain, but give forth the identical summons of His honored forerunner. Our Lord sometimes speaks of the new kingdom as already come—in His own Person and ministry; but the economy of it was only "at hand" until the blood of the cross was shed, and the Spirit on the day of Pentecost opened the fountain for sin and for uncleanness to the world at large.
Calling of Peter and Andrew James and John
(
18. And Jesus, walking—The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a connecting word at the commencement of a lesson.
by the Sea of Galilee, saw two brethren, Simon
called Peter and Andrew his brother, casting a net into the sea; for
they were fishers—"called Peter" for the reason mentioned in
19. And he saith unto them, Follow
me—rather, as the same expression is rendered in Mark, "Come
ye after Me" (
and I will make you fishers of
men—raising them from a lower to a higher fishing, as
David was from a lower to a higher feeding (
20. And they straightway left their nets, and followed him.
21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship—rather, "in the ship," their fishing boat.
with Zebedee their father, mending their nets: and he called them.
22. And they immediately left the ship and their
father—Mark adds an important clause: "They left their father
Zebedee in the ship with the hired servants" (
and followed him—Two harmonistic
questions here arise: First, Was this the same calling as that
recorded in
First Galilean Circuit (
23. And Jesus went about all Galilee, teaching in their synagogues—These were houses of local worship. It cannot be proved that they existed before the Babylonish captivity; but as they began to be erected soon after it, probably the idea was suggested by the religious inconveniences to which the captives had been subjected. In our Lord's time, the rule was to have one wherever ten learned men or professed students of the law resided; and they extended to Syria, Asia Minor, Greece, and most places of the dispersion. The larger towns had several, and in Jerusalem the number approached five hundred. In point of officers and mode of worship, the Christian congregations are modelled after the synagogue.
and preaching the gospel of the kingdom—proclaiming the glad tidings of the kingdom,
and healing all manner of sickness—every disease.
and all manner of disease among the people—every complaint. The word means any incipient malady causing "softness."
24. And his fame went throughout all
Syria—reaching first to the part of it adjacent to Galilee,
called Syro-Phœnicia (
and they brought unto him all sick people—all that were ailing or unwell. Those
that were taken—for this is a distinct class, not an explanation of the "unwell" class, as our translators understood it.
with divers diseases and torments—that is, acute disorders.
and those which were possessed with devils—that were demonized or possessed with demons.
and those which were lunatic—moon-struck.
and those that had the palsy—paralytics, a word not naturalized when our version was made.
and he healed them—These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's first preaching tour, can we wonder at what follows?
25. And there followed him great multitudes of people from Galilee, and from Decapolis—a region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers.
and from Jerusalem, and from beyond
Jordan—meaning from Perea. Thus not only was all Palestine
upheaved, but all the adjacent regions. But the more immediate object
for which this is here mentioned is, to give the reader some idea both
of the vast concourse and of the varied complexion of eager attendants
upon the great Preacher, to whom the astonishing discourse of the next
three chapters was addressed. On the importance which our Lord Himself
attached to this first preaching circuit, and the preparation which He
made for it, see on
CHAPTERS 5-8
Sermon on the Mount.
That this is the same Discourse as that in
CHAPTER 5
1. And seeing the multitudes—those
mentioned in
he went up into a mountain—one of the dozen mountains which Robinson says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from Josephus downwards [Wars of the Jews, 4.10,8], are apt to be thought a little colored.
and when he was set—had sat or seated Himself.
his disciples came unto him—already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.
2. And he opened his mouth—a solemn way
of arousing the reader's attention, and preparing him for something
weighty. (
and taught them, saying—as follows.
3. Blessed—Of the two words which our
translators render "blessed," the one here used points more to what is
inward, and so might be rendered "happy," in a lofty sense;
while the other denotes rather what comes to us from without (as
3. Blessed are the poor in spirit—All
familiar with Old Testament phraseology know how frequently God's true
people are styled "the poor" (the "oppressed," "afflicted,"
"miserable") or "the needy"—or both together (as in
for theirs is the kingdom of
heaven—(See on
4. Blessed are they that mourn: for they shall be
comforted—This "mourning" must not be taken loosely for that
feeling which is wrung from men under pressure of the ills of life, nor
yet strictly for sorrow on account of committed sins. Evidently it is
that entire feeling which the sense of our spiritual poverty begets;
and so the second beatitude is but the complement of the first. The one
is the intellectual, the other the emotional aspect of the same thing.
It is poverty of spirit that says, "I am undone"; and it is the
mourning which this causes that makes it break forth in the form of a
lamentation—"Woe is me! for I am undone." Hence this class are
termed "mourners in Zion," or, as we might express it, religious
mourners, in sharp contrast with all other sorts (
5. Blessed are the meek: for they shall inherit
the earth—This promise to the meek is but a repetition of
6. Blessed are they which do hunger and thirst
after righteousness: for they shall be filled—"shall be
saturated." "From this verse," says Tholuck, "the reference to the Old Testament
background ceases." Surprising! On the contrary, none of these
beatitudes is more manifestly dug out of the rich mine of the Old
Testament. Indeed, how could any one who found in the Old Testament
"the poor in spirit," and "the mourners in Zion," doubt that he would
also find those same characters also craving that righteousness
which they feel and mourn their want of? But what is the precise
meaning of "righteousness" here? Lutheran expositors, and some of our
own, seem to have a hankering after that more restricted sense of the
term in which it is used with reference to the sinner's justification
before God. (See
7. Blessed are the merciful: for they shall obtain
mercy—Beautiful is the connection between this and the
preceding beatitude. The one has a natural tendency to beget the other.
As for the words, they seem directly fetched from
8. Blessed are the pure in heart: for they shall
see God—Here, too, we are on Old Testament ground. There the
difference between outward and inward purity, and the acceptableness of
the latter only in the sight of God, are everywhere taught. Nor is the
"vision of God" strange to the Old Testament; and though it was an
understood thing that this was not possible in the present life (
9. Blessed are the peacemakers—who not only study peace, but diffuse it.
for they shall be called the children of
God—shall be called sons of God. Of all these beatitudes this
is the only one which could hardly be expected to find its definite
ground in the Old Testament; for that most glorious character of God,
the likeness of which appears in the peacemakers, had yet to be
revealed. His glorious name, indeed—as "The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and
truth, forgiving iniquity and transgression and sin"—had been
proclaimed in a very imposing manner (
10. Blessed are they which are persecuted for
righteousness' sake, &c.—How entirely this final
beatitude has its ground in the Old Testament, is evident from the
concluding words, where the encouragement held out to endure such
persecutions consists in its being but a continuation of what was
experienced by the Old Testament servants of God. But how, it may be
asked, could such beautiful features of character provoke persecution?
To this the following answers should suffice: "Every one that doeth
evil hateth the light, neither cometh to the light, lest his deeds
should be reproved." "The world cannot hate you; but Me it hateth,
because I testify of it, that the works thereof are evil." "If ye were
of the world, the world would love his own: but because ye are not of
the world, but I have chosen you out of the world, therefore the world
hateth you." "There is yet one man (said wicked Ahab to good
Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he
never prophesied good unto me, but always evil" (
for theirs is the kingdom of heaven—As this was the reward promised to the poor in spirit—the leading one of these seven beatitudes—of course it is the proper portion of such as are persecuted for exemplifying them.
11. Blessed are ye when men shall revile
you—or abuse you to your face, in opposition to backbiting.
(See
and persecute you, and shall say all manner of
evil against you, falsely, for my sake—Observe this. He had
before said, "for righteousness' sake." Here He identifies Himself and
His cause with that of righteousness, binding up the cause of
righteousness in the world with the reception of Himself. Would Moses,
or David, or Isaiah, or Paul have so expressed themselves? Never.
Doubtless they suffered for righteousness' sake. But to have called
this "their sake," would, as every one feels, have been very
unbecoming. Whereas He that speaks, being Righteousness incarnate (see
12. Rejoice, and be exceeding
glad—"exult." In the corresponding passage of Luke (
for great is your reward in heaven: for so persecuted they the prophets which were before you:—that is, "You do but serve yourselves heirs to their character and sufferings, and the reward will be common."
13-16. We have here the practical application
of the foregoing principles to those disciples who sat listening to
them, and to their successors in all time. Our Lord, though He began by
pronouncing certain characters to be blessed—without
express reference to any of His hearers—does not close the
beatitudes without intimating that such characters were in existence,
and that already they were before Him. Accordingly, from characters He
comes to persons possessing them, saying, "Blessed are ye when
men shall revile you," &c. (
Ye are the salt of the earth—to
preserve it from corruption, to season its insipidity, to freshen and
sweeten it. The value of salt for these purposes is abundantly referred
to by classical writers as well as in Scripture; and hence its
symbolical significance in the religious offerings as well of those
without as of those within the pale of revealed religion. In Scripture,
mankind, under the unrestrained workings of their own evil nature, are
represented as entirely corrupt. Thus, before the flood (
but if the salt have lost his savour—"become unsavory" or "insipid"; losing its saline or salting property. The meaning is: If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only in name, or if it contain not those saving elements for want of which the world languishes,
wherewith shall it be salted?—How
shall the salting qualities be restored to it? (Compare
it is thenceforth good for nothing, but to be
cast out—a figurative expression of indignant exclusion from
the kingdom of God (compare
and to be trodden under foot of men—expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearance were fitted to beget expectation of finding it.
14. Ye are the light of the world—This
being the distinctive title which our Lord appropriates to Himself
(
A city that is set on an hill cannot be hid—nor can it be supposed to have been so built except to be seen by many eyes.
15. Neither do men light a candle—or, lamp.
and put it under a bushel—a dry measure.
but on a candlestick—rather, "under the bushel, but on the lampstand." The article is inserted in both cases to express the familiarity of everyone with those household utensils.
and it giveth light—shineth "unto all that are in the house."
16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven—As nobody lights a lamp only to cover it up, but places it so conspicuously as to give light to all who need light, so Christians, being the light of the world, instead of hiding their light, are so to hold it forth before men that they may see what a life the disciples of Christ lead, and seeing this, may glorify their Father for so redeeming, transforming, and ennobling earth's sinful children, and opening to themselves the way to like redemption and transformation.
Exposition of Principles (
17. Think not that I am come—that I came.
to destroy the law, or the
prophets—that is, "the authority and principles of the Old
Testament." (On the phrase, see
I am not come to destroy, but to fulfil—Not to subvert, abrogate, or annul, but to establish the law and the prophets—to unfold them, to embody them in living form, and to enshrine them in the reverence, affection, and character of men, am I come.
18. For verily I say unto you—Here, for
the first time, does that august expression occur in our Lord's
recorded teaching, with which we have grown so familiar as hardly to
reflect on its full import. It is the expression manifestly, of
supreme legislative authority; and as the subject in connection
with which it is uttered is the Moral Law, no higher claim to an
authority strictly divine could be advanced. For when we observe
how jealously Jehovah asserts it as His exclusive prerogative to give
law to men (
Till heaven and earth pass—Though even
the Old Testament announces the ultimate "perdition of the heavens and
the earth," in contrast with the immutability of Jehovah (
one jot—the smallest of the Hebrew letters.
one tittle—one of those little strokes by which alone some of the Hebrew letters are distinguished from others like them.
shall in no wise pass from the law, till all be fulfilled—The meaning is that "not so much as the smallest loss of authority or vitality shall ever come over the law." The expression, "till all be fulfilled," is much the same in meaning as "it shall be had in undiminished and enduring honor, from its greatest to its least requirements." Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them which would require us to determine the different kinds of "fulfilment" which the moral and the ceremonial parts of it were to have.
19. Whosoever therefore shall break—rather, "dissolve," "annul," or "make invalid."
one of these least commandments—an expression equivalent to "one of the least of these commandments."
and shall teach men so—referring to
the Pharisees and their teaching, as is plain from
he shall be called the least in the kingdom of heaven—As the thing spoken of is not the practical breaking, or disobeying, of the law, but annulling or enervating its obligation by a vicious system of interpretation, and teaching others to do the same; so the thing threatened is not exclusion from heaven, and still less the lowest place in it, but a degraded and contemptuous position in the present stage of the kingdom of God. In other words, they shall be reduced by the retributive providence that overtakes them, to the same condition of dishonor to which, by their system and their teaching, they have brought down those eternal principles of God's law.
but whosoever shall do and teach them—whose principles and teaching go to exalt the authority and honor of God's law, in its lowest as well as highest requirements.
the same shall be called great in the kingdom of heaven—shall, by that providence which watches over the honor of God's moral administration, be raised to the same position of authority and honor to which they exalt the law.
20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees—The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then—if it is to contrast with the outward and formal righteousness of the scribes and Pharisees—must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught.
ye shall in no case enter into the kingdom of
heaven—If this refer, as in
The Spirituality of the True Righteousness in
Contrast with That of the Scribes and Pharisees, Illustrated from the
Sixth Commandment. (
21. Ye have heard that it was said by them of old
time—or, as in the Margin, "to them of old time."
Which of these translations is the right one has been much
controverted. Either of them is grammatically defensible, though the
latter—"to the ancients"—is more consistent with New
Testament usage (see the Greek of
Thou shall not kill:—that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment.
and whosoever shall kill shall be in danger of
the judgment—liable to the judgment; that is, of the sentence
of those inferior courts of judicature which were established in all
the principal towns, in compliance with
22. But I say unto you—Mark the authoritative tone in which—as Himself the Lawgiver and Judge—Christ now gives the true sense, and explains the deep reach, of the commandment.
That whosoever is angry with his brother without
a cause shall be in danger of the judgment; and whosoever shall say to
his brother, Raca! shall be in danger of the council; but whosoever
shall say, Thou fool! shall be in danger of hell-fire—It is
unreasonable to deny, as Alexander does,
that three degrees of punishment are here meant to be expressed, and to
say that it is but a threefold expression of one and the same thing.
But Romish expositors greatly err in taking the first two—"the
judgment" and "the council"—to refer to degrees of
temporal punishment with which lesser sins were to be visited
under the Gospel, and only the last—"hell-fire"—to refer to
the future life. All three clearly refer to divine retribution,
and that alone, for breaches of this commandment; though this is
expressed by an allusion to Jewish tribunals. The "judgment," as
already explained, was the lowest of these; the "council," or
"Sanhedrim,"—which sat at Jerusalem—was the highest; while
the word used for "hell-fire" contains an allusion to the "valley of
the son of Hinnom" (
23. Therefore—to apply the foregoing, and show its paramount importance.
if thou bring thy gift to the altar, and there rememberest that thy brother hath aught—of just complaint "against thee."
24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother—The meaning evidently is—not, "dismiss from thine own breast all ill feeling," but "get thy brother to dismiss from his mind all grudge against thee."
and then come and offer thy gift—"The
picture," says Tholuck, "is drawn from
life. It transports us to the moment when the Israelite, having brought
his sacrifice to the court of the Israelites, awaited the instant when
the priest would approach to receive it at his hands. He waits with his
gift at the rails which separate the place where he stands from the
court of the priests, into which his offering will presently be taken,
there to be slain by the priest, and by him presented upon the altar of
sacrifice." It is at this solemn moment, when about to cast himself
upon divine mercy, and seek in his offering a seal of divine
forgiveness, that the offerer is supposed, all at once, to remember
that some brother has a just cause of complaint against him through
breach of this commandment in one or other of the ways just indicated.
What then? Is he to say, As soon as I have offered this gift I will go
straight to my brother, and make it up with him? Nay; but before
another step is taken—even before the offering is
presented—this reconciliation is to be sought, though the gift
have to be left unoffered before the altar. The converse of the truth
here taught is very strikingly expressed in
25. Agree with thine adversary—thine opponent in a matter cognizable by law.
quickly, whiles thou art in the way with
him—"to the magistrate," as in
lest at any time—here, rather, "lest at all," or simply "lest."
the adversary deliver thee to the judge, and the judge—having pronounced thee in the wrong.
deliver thee to the officer—the official whose business it is to see the sentence carried into effect.
26. Verily I say unto thee, Thou shalt by no means
come out thence, till thou hast paid the uttermost farthing—a
fractional Roman coin, to which our "farthing" answers sufficiently
well. That our Lord meant here merely to give a piece of prudential
advice to his hearers, to keep out of the hands of the law and its
officials by settling all disputes with one another privately, is not
for a moment to be supposed, though there are critics of a school low
enough to suggest this. The concluding words—"Verily I say unto
thee, Thou shalt by no means come out," &c.—manifestly show
that though the language is drawn from human disputes and legal
procedure, He is dealing with a higher than any human quarrel, a higher
than any human tribunal, a higher than any human and temporal sentence.
In this view of the words—in which nearly all critics worthy of
the name agree—the spirit of them may be thus expressed: "In
expounding the sixth commandment, I have spoken of offenses between man
and man; reminding you that the offender has another party to deal with
besides him whom he has wronged on earth, and assuring you that all
worship offered to the Searcher of hearts by one who knows that a
brother has just cause of complaint against him, and yet takes no steps
to remove it, is vain: But I cannot pass from this subject without
reminding you of One whose cause of complaint against you is far more
deadly than any that man can have against man: and since with that
Adversary you are already on the way to judgment, it will be your
wisdom to make up the quarrel without delay, lest sentence of
condemnation be pronounced upon you, and then will execution
straightway follow, from the effects of which you shall never escape as
long as any remnant of the offense remains unexpiated." It will be
observed that as the principle on which we are to "agree" with
this "Adversary" is not here specified, and the precise nature
of the retribution that is to light upon the despisers of this warning
is not to be gathered from the mere use of the word "prison"; so, the
remedilessness of the punishment is not in so many words
expressed, and still less is its actual cessation taught. The
language on all these points is designedly general; but it may safely
be said that the unending duration of future
punishment—elsewhere so clearly and awfully expressed by our Lord
Himself, as in
The Same Subject Illustrated from the Seventh
Commandment (
27. Ye have heard that it was said—The words "by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text.
Thou shall not commit adultery—Interpreting this seventh, as they did the sixth commandment, the traditional perverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions.
28. But I say unto you, That whosoever looketh on
a woman to lust after her—with the intent to do so, as the
same expression is used in
hath committed adultery with her already in his
heart—We are not to suppose, from the word here
used—"adultery"—that our Lord means to restrict the breach
of this commandment to married persons, or to criminal intercourse with
such. The expressions, "whosoever looketh," and "looketh upon a
woman," seem clearly to extend the range of this commandment to
all forms of impurity, and the counsels which follow—as they most
certainly were intended for all, whether married or
unmarried—seem to confirm this. As in dealing with the sixth
commandment our Lord first expounds it, and then in the four following
verses applies His exposition (
29. And if thy right eye—the readier and the dearer of the two.
offend thee—be a "trap spring," or as in the New Testament, be "an occasion of stumbling" to thee.
pluck it out and cast it from thee—implying a certain indignant promptitude, heedless of whatever cost to feeling the act may involve. Of course, it is not the eye simply of which our Lord speaks—as if execution were to be done upon the bodily organ—though there have been fanatical ascetics who have both advocated and practiced this, showing a very low apprehension of spiritual things—but the offending eye, or the eye considered as the occasion of sin; and consequently, only the sinful exercise of the organ which is meant. For as one might put out his eyes without in the least quenching the lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrument of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destroyed, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well as cut off the occasions which tend to stimulate them.
for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell—He who despises the warning to cast from him, with indignant promptitude, an offending member, will find his whole body "cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate!
30. And if thy right hand—the organ of action, to which the eye excites.
offend thee, cut it off, and cast it from thee;
for it is profitable, &c.—See on
31. It hath been said—This shortened
form was perhaps intentional, to mark a transition from the
commandments of the Decalogue to a civil enactment on the subject of
divorce, quoted from
Whosoever shall put away his wife, let him give her a writing of divorcement—a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uncleanness"—in other words, conjugal infidelity. But while one school of interpreters (that of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of Hillel) stretched the expression so far as to include everything in the wife offensive or disagreeable to the husband—a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favor. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet this that our Lord uttered what follows:
32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery—that is, drives her into it in case she marries again.
and whosoever shall marry her that is divorced—for anything short of conjugal infidelity.
committeth adultery—for if the
commandment is broken by the one party, it must be by the other also.
But see on
Same Subject Illustrated from the Third
Commandment (
33. Again, ye have heard that it hath been said by
them of old time, Thou shalt not forswear thyself—These are
not the precise words of
But I say unto you, Swear not at all—That this was meant to condemn swearing of every kind and on every occasion—as the Society of Friends and some other ultra-moralists allege—is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth; and it is inconceivable that our Lord should here have quoted the precept about not forswearing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is swearing in common intercourse and on frivolous occasions that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says Lightfoot, a hundred thousand times and yet not be guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were not in it; just as among ourselves, as Trench well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all this our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not.
neither by heaven; for it is God's
throne—(quoting
35. Nor by the earth; for it is his
footstool—(quoting
neither by Jerusalem for it is the city of the
great King—(quoting
36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black—In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His "footstool," His "city." But in swearing by our own head and the like, the objection lies in their being "beyond our control," and therefore profanely assumed to have a stability which they have not.
37. But let your communication—"your word," in ordinary intercourse, be,
Yea, yea; Nay, nay—Let a simple
Yes and No suffice in affirming the truth or the untruth
of anything. (See
for whatsoever is more than these cometh of
evil—not "of the evil one"; though an equally correct
rendering of the words, and one which some expositors prefer. It is
true that all evil in our world is originally of the devil, that it
forms a kingdom at the head of which he sits, and that, in every
manifestation of it he has an active part. But any reference to this
here seems unnatural, and the allusion to this passage in the Epistle
of James (
Same Subject—Retaliation (
38. Ye have heard that it hath been
said—(
An eye for an eye, and a tooth for a
tooth—that is, whatever penalty was regarded as a proper
equivalent for these. This law of retribution—designed to take
vengeance out of the hands of private persons, and commit it to the
magistrate—was abused in the opposite way to the commandments of
the Decalogue. While they were reduced to the level of civil
enactments, this judicial regulation was held to be a warrant for
taking redress into their own hands, contrary to the injunctions of the
Old Testament itself (
39. But I say unto you, That ye resist not evil;
but whosoever shall smite thee on thy right check, turn to him the
other also—Our Lord's own meek, yet dignified bearing, when
smitten rudely on the cheek (
40. And if any man will sue thee at the law, and
take away thy coat—the inner garment; in pledge for a debt
(
let him have thy cloak also—the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor because they used it for a bed covering.
41. And whosoever shall compel thee to go a mile, go with him twain—an allusion, probably, to the practice of the Romans and some Eastern nations, who, when government despatches had to be forwarded, obliged the people not only to furnish horses and carriages, but to give personal attendance, often at great inconvenience, when required. But the thing here demanded is a readiness to submit to unreasonable demands of whatever kind, rather than raise quarrels, with all the evils resulting from them. What follows is a beautiful extension of this precept.
42. Give to him that asketh thee—The
sense of unreasonable asking is here implied (compare
and from him that would borrow of thee turn not
thou away—Though the word signifies classically "to have
money lent to one on security," or "with interest," yet as this was not
the original sense of the word, and as usury was forbidden among the
Jews (
turn not thou away—a graphic expression of unfeeling refusal to relieve a brother in extremity.
Same Subject—Love to Enemies (
43. Ye have heard that it hath been
said—(
Thou shalt love thy neighbour—To this the corrupt teachers added,
and hate thine enemy—as if the one were a legitimate inference from the other, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those traditionists regarding the proper treatment of all Gentiles. No wonder that the Romans charged the Jews with hatred of the human race.
44. But I say unto you, Love your enemies—The word here used denotes moral love, as distinguished from the other word, which expresses personal affection. Usually, the former denotes "complacency in the character" of the person loved; but here it denotes the benignant, compassionate outgoings of desire for another's good.
bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute
you—The best commentary on these matchless counsels is the
bright example of Him who gave them. (See
45. That ye may be the children—sons.
of your Father which is in heaven—The
meaning is, "that ye may show yourselves to be such by
resembling Him" (compare
for he maketh his sun—"your Father's sun." Well might Bengel exclaim, "Magnificent appellation!"
to rise on the evil and on the good, and sendeth
rain on the just and on the unjust—rather, (without the
article) "on evil and good, and on just and unjust." When we find God's
own procedure held up for imitation in the law, and much more in the
prophets (
46. For if ye love them which love you, what reward have ye? do not even the publicans the same?—The publicans, as collectors of taxes due to the Roman government, were ever on this account obnoxious to the Jews, who sat uneasy under a foreign yoke, and disliked whatever brought this unpleasantly before them. But the extortion practiced by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to speak of them as others did, which we may be sure He never would have done if it had been calumnious. The meaning, then, is, "In loving those who love you, there is no evidence of superior principle; the worst of men will do this: even a publican will go that length."
47. And if ye salute your brethren only—of the same nation and religion with yourselves.
what do ye more than others?—what do ye uncommon or extraordinary? that is, wherein do ye excel?
do not even the publicans so?—The true
reading here appears to be, "Do not even the heathens the same?"
Compare
48. Be ye therefore—rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.
perfect—or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds,
even as your Father which is in heaven is perfect—He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."
CHAPTER 6
Sermon on the Mount—continued.
General Caution against Ostentation in Religious
Duties (
1. Take heed that ye do not your
alms—But the true reading seems clearly to be "your
righteousness." The external authority for both readings is pretty
nearly equal; but internal evidence is decidedly in favor of
"righteousness." The subject of the second verse being "almsgiving"
that word—so like the other in Greek—might easily be
substituted for it by the copyist: whereas the opposite would not be so
likely. But it is still more in favor of "righteousness," that if we so
read the first verse, it then becomes a general heading for this whole
section of the discourse, inculcating unostentatiousness in all
deeds of righteousness—Almsgiving, Prayer, and Fasting being, in
that case, but selected examples of this righteousness; whereas, if we
read, "Do not your alms," &c., this first verse will have no
reference but to that one point. By "righteousness," in this case, we
are to understand that same righteousness of the kingdom of heaven,
whose leading features—in opposition to traditional perversions
of it—it is the great object of this discourse to open up: that
righteousness of which the Lord says, "Except your righteousness shall
exceed the righteousness of the scribes and Pharisees, ye shall in no
case enter into the kingdom of heaven" (
before men, to be seen of them—with
the view or intention of being beheld of them. See the same expression
in
otherwise ye have no reward of your Father which is in heaven—When all duty is done to God—as primarily enjoining and finally judging of it—He will take care that it be duly recognized; but when done purely for ostentation, God cannot own it, nor is His judgment of it even thought of—God accepts only what is done to Himself. So much for the general principle. Now follow three illustrations of it.
Almsgiving (
2. Therefore, when thou doest thine alms, do not sound a trumpet before thee—The expression is to be taken figuratively for blazoning it. Hence our expression to "trumpet."
as the hypocrites do—This
word—of such frequent occurrence in Scripture, signifying
primarily "one who acts a part"—denotes one who either
pretends to be what he is not (as here), or dissembles
what he really is (as in
in the synagogues and in the streets—the places of religious and secular resort.
that they may have glory of men. Verily I say unto you—In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking to us.
They have their reward—All they wanted was human applause, and they have it—and with it, all they will ever get.
3. But when thou doest alms, let not thy left hand know what thy right hand doeth—So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.
4. That thine alms may be in secret, and thy
Father which seeth in secret himself shall reward thee
openly—The word "Himself" appears to be an unauthorized
addition to the text, which the sense no doubt suggested. (See
Prayer (
5. And when thou prayest, thou shalt—or, preferably, "when ye pray ye shall."
not be as the hypocrites are: for they love to
pray standing in the synagogues and in the corners of the
streets—(See on
that they may be seen of men. Verily I say unto you, They have, &c.—The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church. But of course this conspicuous posture opened the way for the ostentatious.
6. But thou, when thou prayest, enter into thy closet—a place of retirement.
and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly—Of course, it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, if not prompted by the spirit of ostentation, but dictated by the great ends of prayer itself. It is the retiring character of true prayer which is here taught.
Supplementary Directions and Model Prayer
(
7. But when ye pray, use not vain repetitions—"Babble not" would be a better rendering, both for the form of the word—which in both languages is intended to imitate the sound—and for the sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows.
as the heathen do: for they think that they shall be heard for their much speaking—This method of heathen devotion is still observed by Hindu and Mohammedan devotees. With the Jews, says Lightfoot, it was a maxim, that "Every one who multiplies prayer is heard." In the Church of Rome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to this superstitious end; the number of times it is repeated counting for so much more merit. Is not this just that characteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favor.
8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of before ye ask him—and so needs not to be informed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of the heathen! But let it be carefully noted that it is not as the general Father of mankind that our Lord says, "Your Father" knoweth what ye need before ye ask it; for it is not men, as such, that He is addressing in this discourse, but His own disciples—the poor in spirit, the mourners, the meek, hungry and thirsty souls, the merciful, the pure in heart, the peacemakers, who allow themselves to have all manner of evil said against them for the Son of man's sake—in short, the new-born children of God, who, making their Father's interests their own, are here assured that their Father, in return, makes their interests His, and needs neither to be told nor to be reminded of their wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for them; thus encouraging us to draw near and keep near to Him, to talk and walk with Him, to open our every case to Him, and assure ourselves that thus asking we shall receive—thus seeking we shall find—thus knocking it shall be opened to us.
9. After this manner—more simply "Thus."
therefore pray ye—The "ye" is emphatic
here, in contrast with the heathen prayers. That this matchless prayer
was given not only as a model, but as a form, might be
concluded from its very nature. Did it consist only of hints or
directions for prayer, it could only be used as a directory; but seeing
it is an actual prayer—designed, indeed, to show how much real
prayer could be compressed into the fewest words, but still, as a
prayer, only the more incomparable for that—it is strange that
there should be a doubt whether we ought to pray that very prayer.
Surely the words with which it is introduced, in the second utterance
and varied form of it which we have in
Model Prayer (
Invocation:
Our Father which art in heaven—In the
former clause we express His nearness to us; in the latter, His
distance from us. (See
First Petition:
Hallowed be—that is, "Be held in reverence"; regarded and treated as holy.
thy name—God's name means "Himself as revealed and manifested." Everywhere in Scripture God defines and marks off the faith and love and reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to make all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this.
Second Petition:
10. Thy kingdom come—The kingdom of
God is that moral and spiritual kingdom which the God of grace is
setting up in this fallen world, whose subjects consist of as many as
have been brought into hearty subjection to His gracious scepter, and
of which His Son Jesus is the glorious Head. In the inward reality of
it, this kingdom existed ever since there were men who "walked with
God" (
Third Petition:
Thy will be done in earth, as it is in
heaven—or, as the same words are rendered in Luke, "as in
heaven, so upon earth" (
Fourth Petition:
11. Give us this day our daily
bread—The compound word here rendered "daily" occurs nowhere
else, either in classical or sacred Greek, and so must be
interpreted by the analogy of its component parts. But on this critics
are divided. To those who would understand it to mean, "Give us this
day the bread of to-morrow"—as if the sense thus slid into that
of Luke "Give us day by day" (
Fifth Petition:
12. And forgive us our debts—A vitally
important view of sin, this—as an offense against God demanding
reparation to His dishonored claims upon our absolute subjection. As
the debtor in the creditor's hand, so is the sinner in the hands of
God. This idea of sin had indeed come up before in this
discourse—in the warning to agree with our adversary quickly, in
case of sentence being passed upon us, adjudging us to payment of the
last farthing, and to imprisonment till then (
as we forgive our debtors—the same
view of sin as before; only now transferred to the region of offenses
given and received between man and man. After what has been said on
Sixth Petition:
13. And lead us not into temptation—He
who honestly seeks and has the assurance of, forgiveness for past sin,
will strive to avoid committing it for the future. But conscious that
"when we would do good evil is present with us," we are taught to offer
this sixth petition, which comes naturally close upon the preceding,
and flows, indeed, instinctively from it in the hearts of all earnest
Christians. There is some difficulty in the form of the petition, as it
is certain that God does bring His people—as He did Abraham, and
Christ Himself—into circumstances both fitted and designed to try
them, or test the strength of their faith. Some meet this by regarding
the petition as simply an humble expression of self-distrust and
instinctive shrinking from danger; but this seems too weak. Others take
it as a prayer against yielding to temptation, and so equivalent to a
prayer for support and deliverance when we are tempted; but this seems
to go beyond the precise thing intended. We incline to take it as a
prayer against being drawn or sucked, of our own will,
into temptation, to which the word here used seems to lend some
countenance—"Introduce us not." This view, while it does not put
into our mouths a prayer against being tempted—which is more than
the divine procedure would seem to warrant—does not, on the other
hand, change the sense of the petition into one for support
under temptation, which the words will hardly bear; but it gives
us a subject for prayer, in regard to temptation, most definite,
and of all others most needful. It was precisely this which
Peter needed to ask, but did not ask, when—of his own accord, and
in spite of difficulties—he pressed for entrance into the palace
hall of the high priest, and where, once sucked into the scene and
atmosphere of temptation, he fell so foully. And if so, does it not
seem pretty clear that this was exactly what our Lord meant His
disciples to pray against when He said in the garden—"Watch and
pray, that ye enter not into temptation"? (
Seventh Petition:
But deliver us from evil—We can see no
good reason for regarding this as but the second half of the sixth
petition. With far better ground might the second and third petitions
be regarded as one. The "but" connecting the two petitions is an
insufficient reason for regarding them as one, though enough to show
that the one thought naturally follows close upon the other. As the
expression "from evil" may be equally well rendered "from the evil
one," a number or superior critics think the devil is intended,
especially from its following close upon the subject of "temptation."
But the comprehensive character of these brief petitions, and the place
which this one occupies, as that on which all our desires die away,
seems to us against so contracted a view of it. Nor can there be a
reasonable doubt that the apostle, in some of the last sentences which
he penned before he was brought forth to suffer for his Lord, alludes
to this very petition in the language of calm assurance—"And the
Lord shall deliver me from every evil work (compare the Greek of
the two passages), and will preserve me unto his heavenly kingdom"
(
For thine is the kingdom, and the power, and the glory, for ever. Amen—If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It is wanting in all the most ancient manuscripts; it is wanting in the Old Latin version and in the Vulgate: the former mounting up to about the middle of the second century, and the latter being a revision of it in the fourth century by Jerome, a most reverential and conservative as well as able and impartial critic. As might be expected from this, it is passed by in silence by the earliest Latin fathers; but even the Greek commentators, when expounding this prayer, pass by the doxology. On the other hand, it is found in a majority of manuscripts, though not the oldest; it is found in all the Syriac versions, even the Peschito—dating probably as early as the second century—although this version lacks the "Amen," which the doxology, if genuine, could hardly have wanted; it is found in the Sahidic or Thebaic version made for the Christians of Upper Egypt, possibly as early as the Old Latin; and it is found in perhaps most of the later versions. On a review of the evidence, the strong probability, we think, is that it was no part of the original text.
14. For if ye forgive men, &c.—See
on
15. But if ye forgive not, &c.—See
on
Fasting (
16. Moreover, when ye fast—referring, probably, to private and voluntary fasting, which was to be regulated by each individual for himself; though in spirit it would apply to any fast.
be not, as the hypocrites, of a sad countenance: for they disfigure their faces—literally, "make unseen"; very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head.
that they may appear unto men to fast—It was not the deed, but reputation for the deed which they sought; and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint?
Verily I say unto you, They have their reward.
17. But thou, when thou fastest, anoint thine
head, and wash thy face—as the Jews did, except when mourning
(
18. That thou appear not unto men to fast, but
unto thy Father which is in secret: and thy Father, which seeth in
secret, shall reward thee openly—The "openly" seems
evidently a later addition to the text of this verse from
19. Lay not up for ourselves treasures upon earth—hoard not.
where moth—a "clothes-moth." Eastern
treasures, consisting partly in costly dresses stored up (
and rust—any "eating into" or "consuming"; here, probably, "wear and tear."
doth corrupt—cause to disappear. By this reference to moth and rust our Lord would teach how perishable are such earthly treasures.
and where thieves break through and steal—Treasures these, how precarious!
20. But lay up for yourselves treasures in
heaven—The language in Luke (
where neither moth nor rust doth corrupt, and
where thieves do not break through nor steal—Treasures these,
imperishable and unassailable! (Compare
21. For where your treasure is—that which ye value most.
there will your heart be also—"Thy
treasure—thy heart" is probably the true reading here: "your," in
22. The light—rather, "the lamp."
of the body is the eye: if therefore thine eye
be single—simple, clear. As applied to the outward eye, this
means general soundness; particularly, not looking two ways. Here, as
also in classical Greek, it is used figuratively to denote the
simplicity of the mind's eye, singleness of purpose, looking right at
its object, as opposed to having two ends in view. (See
thy whole body shall be full of light—illuminated. As with the bodily vision, the man who looks with a good, sound eye, walks in light, seeing every object clear; so a simple and persistent purpose to serve and please God in everything will make the whole character consistent and bright.
23. But if thine eye be evil—distempered, or, as we should say, If we have got a bad eye.
thy whole body shall be full of darkness—darkened. As a vitiated eye, or an eye that looks not straight and full at its object, sees nothing as it is, so a mind and heart divided between heaven and earth is all dark.
If therefore the light that is in thee be
darkness, how great is that darkness!—As the conscience is
the regulative faculty, and a man's inward purpose, scope, aim in life,
determines his character—if these be not simple and heavenward,
but distorted and double, what must all the other faculties and
principles of our nature be which take their direction and character
from these, and what must the whole man and the whole life be but a
mass of darkness? In Luke (
24. No man can serve—The word means to "belong wholly and be entirely under command to."
two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other—Even if the two masters be of one character and have but one object, the servant must take law from one or the other: though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one—if we "love the one"—we must of necessity "hate the other"; if we determine resolutely to "hold to the one," we must at the same time disregard, and (if he insist on his claims upon us) even "despise the other."
Ye cannot serve God and mammon—The word "mamon"—better written with one m—is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of "what one trusts in." Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God together is here, with a kind of indignant curtness, pronounced impossible. But since the teaching of the preceding verses might seem to endanger our falling short of what is requisite for the present life, and so being left destitute, our Lord now comes to speak to that point.
25. Therefore I say unto you, Take no
thought—"Be not solicitous." The English word "thought," when
our version was made, expressed this idea of "solicitude," "anxious
concern"—as may be seen in any old English classic; and in the
same sense it is used in
for your life, what ye shall eat, or what ye
shall drink; nor yet for your body, what ye shall put on—In
Luke (
Is not the life more than meat—food.
and the body than raiment?—If God, then, gives and keeps up the greater—the life, the body—will He withhold the less, food to sustain life and raiment to clothe the body?
26. Behold the fowls of the air—in
for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?—nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation—void of reason—are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body—looking up to Himself at every step—and yet leave them to starve?
27. Which of you, by taking thought—anxious solicitude.
can add one cubit unto his
stature?—"Stature" can hardly be the thing intended here:
first, because the subject is the prolongation of life, by the
supply of its necessaries of food and clothing: and next, because no
one would dream of adding a cubit—or a foot and a half—to
his stature, while in the corresponding passage in Luke (
28. And why take ye thought for raiment? Consider—observe well.
the lilies of the field, how they grow: they toil not—as men, planting and preparing the flax.
neither do they spin—as women.
29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these—What incomparable teaching!—best left in its own transparent clearness and rich simplicity.
30. Wherefore, if God so clothe the grass—the "herbage."
of the field, which to-day is, and to-morrow is
cast into the oven—wild flowers cut with the grass, withering
by the heat, and used for fuel. (See
shall He not much more clothe you, O ye of
little faith?—The argument here is something fresh. Gorgeous
as is the array of the flowers that deck the fields, surpassing all
artificial human grandeur, it is for but a brief moment; you are
ravished with it to-day, and to-morrow it is gone; your own hands have
seized and cast it into the oven: Shall, then, God's children, so dear
to Him, and instinct with a life that cannot die, be left naked? He
does not say, Shall they not be more beauteously arrayed? but, Shall He
not much more clothe them? that being all He will have them
regard as secured to them (compare
31. Therefore take no thought—solicitude.
saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
32. (For after all these things do the Gentiles seek)—rather, "pursue." Knowing nothing definitely beyond the present life to kindle their aspirations and engage their supreme attention, the heathen naturally pursue present objects as their chief, their only good. To what an elevation above these does Jesus here lift His disciples!
for your heavenly Father knoweth that ye have
need of all these things—How precious this word! Food and
raiment are pronounced needful to God's children; and He who
could say, "No man knoweth the Father but the Son, and he to whomsoever
the Son will reveal Him" (
33. But seek ye first the kingdom of God, and his
righteousness; and all these things shall be added unto
you—This is the great summing up. Strictly speaking, it has
to do only with the subject of the present section—the right
state of the heart with reference to heavenly and earthly things; but
being couched in the form of a brief general directory, it is so
comprehensive in its grasp as to embrace the whole subject of this
discourse. And, as if to make this the more evident, the two keynotes
of this great sermon seem purposely struck in it—"the KINGDOM" and "the RIGHTEOUSNESS" of the kingdom—as the grand
objects, in the supreme pursuit of which all things needful for the
present life will be added to us. The precise sense of every word in
this golden verse should be carefully weighed. "The kingdom of
God" is the primary subject of the Sermon on the Mount—that
kingdom which the God of heaven is erecting in this fallen world,
within which are all the spiritually recovered and inwardly subject
portion of the family of Adam, under Messiah as its Divine Head and
King. "The righteousness thereof" is the character of all such,
so amply described and variously illustrated in the foregoing portions
of this discourse. The "seeking" of these is the making them the
object of supreme choice and pursuit; and the seeking of them
"first" is the seeking of them before and above all else. The
"all these things" which shall in that case be added to us are
just the "all these things" which the last words of
34. Take therefore no thought—anxious care.
for the morrow: for the morrow shall take thought for the things of itself—(or, according to other authorities, "for itself")—shall have its own causes of anxiety.
Sufficient unto the day is the evil thereof—An admirable practical maxim, and better rendered in our version than in almost any other, not excepting the preceding English ones. Every day brings its own cares; and to anticipate is only to double them.
CHAPTER 7
Sermon on the Mount—concluded.
That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."
Censorious Judgment (
1. Judge not, that ye be not judged—To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—"that ye be not judged"—confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.
2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete—whatever standard of judgment ye apply to others.
it shall be measured to you again—This
proverbial maxim is used by our Lord in other connections—as in
3. And why beholdest thou the mote—"splinter," here very well rendered "mote," denoting any small fault.
that is in thy brother's eye, but considerest not the beam that is in thine own eye?—denoting the much greater fault which we overlook in ourselves.
4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5. Thou hypocrite—"Hypocrite."
first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye—Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness.
Prostitution of Holy Things (
6. Give not that which is holy unto the dogs—savage or snarling haters of truth and righteousness.
neither cast ye your pearls before swine—the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.
lest they trample them under their feet—as swine do.
and turn again and rend you—as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.
Prayer (
7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you—Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.
8. For every one that asketh receiveth; and he
that seeketh findeth; and to him that knocketh it shall be
opened—Of course, it is presumed that he asks
aright—that is, in faith—and with an honest purpose to make
use of what he receives. "If any of you lack wisdom, let him ask of
God. But let him ask in faith, nothing wavering (undecided whether to
be altogether on the Lord's side). For he that wavereth is like a wave
of the sea driven with the wind and tossed. For let not that man
think that he shall receive any thing of the Lord" (
9. Or what man is there of you, whom if his son ask bread—a loaf.
will he give him a stone?—round and smooth like such a loaf or cake as was much in use, but only to mock him.
10. Or if he ask a fish, will he give him a serpent?—like it, indeed, but only to sting him.
11. If ye then, being evil, know how to give good
gifts unto your children, how much more shall your Father which is in
heaven give good things to them that ask him!—Bad as our
fallen nature is, the father in us is not extinguished. What a
heart, then, must the Father of all fathers have towards His pleading
children! In the corresponding passage in Luke (see on
Golden Rule (
12. Therefore—to say all in one word.
all things whatsoever ye would that men should do to you, do ye even so to them—the same thing and in the same way.
for this is the law and the
prophets—"This is the substance of all relative duty; all
Scripture in a nutshell." Incomparable summary! How well called "the
royal law!" (
We have here the application of the whole preceding discourse.
Conclusion of the Sermon on the Mount (
13. Enter ye in at the strait gate—as if
hardly wide enough to admit one at all. This expresses the difficulty
of the first right step in religion, involving, as it does, a triumph
over all our natural inclinations. Hence the still stronger expression
in Luke (
for wide is the gate—easily entered.
and broad is the way—easily trodden.
that leadeth to destruction, and—thus lured "many there be which go in thereat."
14. Because strait is the gate, and narrow is the way, which leadeth unto life—In other words, the whole course is as difficult as the first step; and (so it comes to pass that).
few there be that find it—The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end—it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage—it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things—the true heirs and representatives of the false prophets of old—would be rife enough in the new kingdom.
15. Beware—But beware.
of false prophets—that is, of teachers
coming as authorized expounders of the mind of God and guides to
heaven. (See
which come to you in sheep's
clothing—with a bland, gentle, plausible exterior; persuading
you that the gate is not strait nor the way narrow, and that to teach
so is illiberal and bigoted—precisely what the old prophets did
(
but inwardly they are ravening
wolves—bent on devouring the flock for their own ends (
16. Ye shall know them by their fruits—not their doctrines—as many of the elder interpreters and some later ones explain it—for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.
Do men gather grapes of thorns—any kind of prickly plant.
or figs of thistles?—a three-pronged variety. The general sense is obvious—Every tree bears its own fruit.
17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit—Obvious as is the truth here expressed in different forms—that the heart determines and is the only proper interpreter of the actions of our life—no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.
19. Every tree that bringeth not forth good fruit
is hewn down, and cast into the fire—(See on
20. Wherefore by their fruits ye shall know them—that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.
21. Not every one that saith unto me, Lord,
Lord—the reduplication of the title "Lord" denoting zeal in
according it to Christ (see
shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven—that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still—not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.
22. Many will say to me in that day—What
day? It is emphatically unnamed. But it is the day to which He had just
referred, when men shall "enter" or not enter "into the kingdom of
heaven." (See a similar way of speaking of "that day" in
Lord, Lord—The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"
have we not prophesied—or, "publicly
taught." As one of the special gifts of the Spirit in the early Church,
it has the sense of "inspired and authoritative teaching," and is
ranked next to the apostleship. (See
in thy name—or, "to thy name," and so in the two following clauses—"having reference to Thy name as the sole power in which we did it."
and in thy name have cast out devils? and in thy name done many wonderful works—or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.
23. And then will I profess unto them—or, openly proclaim—tearing off the mask.
I never knew you—What they claimed—intimacy with Christ—is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off—there never was any."
depart from me—(Compare
ye that work iniquity—not "that
wrought iniquity"; for they are represented as fresh from the
scenes and acts of it as they stand before the Judge. (See on the
almost identical, but even more vivid and awful, description of the
scene in
24. Therefore—to bring this discourse to a close.
whosoever heareth these sayings of mine, and
doeth them—see
I will liken him unto a wise man—a shrewd, prudent, provident man.
which built his house upon a rock—the rock of true discipleship, or genuine subjection to Christ.
25. And the rain descended—from above.
and the floods came—from below.
and the winds blew—sweeping across.
and beat upon that house—thus from every direction.
and it fell not; for it was founded upon a
rock—See
26. And every one that heareth these sayings of mine—in the attitude of discipleship.
and doeth them not, shall be likened unto a foolish man, which built his house upon the sand—denoting a loose foundation—that of an empty profession and mere external services.
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house—struck against that house;
and it fell: and great was the fall of it—terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!
Effect of the Sermon on the Mount (
28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine—rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.
29. For he taught them as one having authority—The word "one," which our translators have here inserted, only weakens the statement.
and not as the scribes—The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.
CHAPTER 8
The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given.
1. When he was come down from the mountain, great multitudes followed him.
2. And, behold, there came a leper—"a
man full of leprosy," says
and worshipped him—in what sense we
shall presently see. Mark says (
saying, Lord, if thou wilt, thou canst make me clean—As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.
3. And Jesus—or "He," according to
another reading,—"moved with compassion," says Mark (
put forth his hand, and touched
him—Such a touch occasioned ceremonial defilement (
saying, I will; be thou clean—How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited—His will to do it—He makes a claim as divine as the cure which immediately followed it.
And immediately his leprosy was
cleansed—Mark, more emphatic, says (
4. And Jesus—"straitly charged him, and
forthwith sent him away" (
saith unto him, See thou tell no man—A
hard condition this would seem to a grateful heart, whose natural
language, in such a case, is "Come, hear, all ye that fear God, and I
will declare what He hath done for my soul" (
but go thy way, show thyself to the priest, and
offer the gift that Moses commanded—(
for a testimony unto them—a palpable
witness that the Great Healer had indeed come, and that "God had
visited His people." What the sequel was, our Evangelist Matthew does
not say; but Mark thus gives it (
This incident belongs to a later stage. For the
exposition, see on
For the exposition, see on
The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as Bengel, Ellicott, &c.) that one of these incidents at least occurred twice—which led to the mention of the others at the two different times—is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? Neander, Schleiermacher, and Olshausen adhere to Luke's order; while Meyer, De Wette, and Lange prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have,
I. The Rash or Precipitate Disciple (
19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head—Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion—of temporary impulse—than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.
II. The Procrastinating or Entangled
Disciple (
As this is more fully given in Luke (
Lord, suffer me first to go and bury my father.
But Jesus said unto him, Follow me; and let the dead bury their
dead—or, as more definitely in Luke, "Let the dead bury their
dead: but go thou and preach the kingdom of God" (
The next case is recorded only by Luke:
III. The Irresolute or Wavering Disciple
(
Lu 9:61 :And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.
Lu 9:62 :And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (
Ge 19:26 ; and see onLu 17:32 ), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:—"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (1Ki 19:19-21 ). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple.
For the exposition, see on
For the exposition, see on
CHAPTER 9
This incident appears to follow next in order of time
to the cure of the leper (
The Call of Matthew (
9. And as Jesus passed forth from
thence—that is, from the scene of the paralytic's cure in
Capernaum, towards the shore of the Sea of Galilee, on which that town
lay. Mark, as usual, pictures the scene more in detail, thus (
he saw a man, named Matthew—the writer
of this precious Gospel, who here, with singular modesty and brevity,
relates the story of his own calling. In Mark and Luke he is called
Levi, which seems to have been his family name. In their lists
of the twelve apostles, however, Mark and Luke give him the name of
Matthew, which seems to have been the name by which he was known as a
disciple. While he himself sinks his family name, he is careful not to
sink his occupation, the obnoxious associations with which he would
place over against the grace that called him from it, and made him an
apostle. (See on
sitting at the receipt of custom—as a
publican, which Luke (
and he saith unto him, Follow me—Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he—"left all" (
The Feast (
10. And it came to pass, as Jesus sat at meat in
the house—The modesty of our Evangelist signally appears
here. Luke says (
behold, many publicans and
sinners—Luke says, "a great company" (
came and sat down with him and his disciples—In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
11. And when the Pharisees—"and
scribes," add Mark and Luke (
saw it, they said—"murmured" or
"muttered," says Luke (
unto his disciples—not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and
sinners?—(See on
12. But when Jesus heard that, he said unto them—to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick—that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
13. But go ye and learn what that
meaneth—(
I will have mercy, and not sacrifice—that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but
sinners to repentance—The italicized words are of
doubtful authority here, and more than doubtful authority in
See on
For the exposition, see on
These two miracles are recorded by Matthew alone.
Two Blind Men Healed (
27. And when Jesus departed thence, two blind men
followed him—hearing, doubtless, as in a later case is
expressed, "that Jesus passed by" (
crying, and saying, Thou son of David, have
mercy on us—It is remarkable that in the only other recorded
case in which the blind applied to Jesus for their sight, and obtained
it, they addressed Him, over and over again, by this one Messianic
title, so well known—"Son of David" (
28. And when he was come into the house—To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him—which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord—Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
29. Then touched he their eyes, saying, According to your faith be it unto you—not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
30. And their eyes were opened: and Jesus straitly charged them—The expression is very strong, denoting great earnestness.
31. But they, when they were departed, spread
abroad his fame in all that country—(See on
32. As they went out, behold, they brought to him a dumb man possessed with a devil—"demonized." The dumbness was not natural, but was the effect of the possession.
33. And when the devil—demon.
was cast out, the dumb spake—The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
and the multitudes marvelled, saying, It was never so seen in Israel—referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
34. But the Pharisees said, He casteth out devils
through the prince of the devils—"the demons through the
prince of the demons." This seems to be the first muttering of a theory
of such miracles which soon became a fixed mode of calumniating
them—a theory which would be ridiculous if it were not melancholy
as an outburst of the darkest malignity. (See on
As the Mission of the Twelve supposes the previous
choice of them—of which our Evangelist gives no account, and
which did not take place till a later stage of our Lord's public
life—it is introduced here out of its proper place, which is
after what is recorded in
Third Galilean Circuit (
35. And Jesus went about all the cities and
villages, teaching in their synagogues, and preaching the gospel of the
kingdom, and healing every sickness and every disease among the
people—The italicized words are of more than doubtful
authority here, and were probably introduced here from
Jesus Compassionating the Multitudes, Asks Prayer
for Help (
36. But when he saw the multitudes, he was moved with compassion on them, because they fainted—This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."
and were scattered abroad—rather, "lying about," "abandoned," or "neglected."
as sheep, having no shepherd—their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.
37. Then saith he unto his disciples, The harvest
truly is plenteous—His eye doubtless rested immediately on
the Jewish field, but this he saw widening into the vast field of "the
world" (
but the labourers—men divinely qualified and called to gather them in—"are few."
38. Pray ye therefore the Lord of the
harvest—the great Lord and Proprietor of all. Compare
that he will send forth labourers into his
harvest—The word properly means "thrust forth"; but this
emphatic sense disappears in some places, as in
CHAPTER 10
The last three verses of the ninth chapter form the
proper introduction to the Mission of the Twelve, as is evident from
the remarkable fact that the Mission of the Seventy was prefaced by the
very same words. (See on
1. And when he had called unto him his twelve
disciples, he gave them power—The word signifies both
"power," and "authority" or "right." Even if it were not evident that
here both ideas are included, we find both words expressly used in the
parallel passage of Luke (
against—or "over."
2. Now the names of the twelve apostles are
these—The other Evangelists enumerate the twelve in immediate
connection with their appointment (
The first, Simon, who is called
Peter—(See on
and Andrew his brother; James the son of Zebedee, and John his brother—named after James, as the younger of the two.
3. Philip and Bartholomew—That this
person is the same with "Nathanael of Cana in Galilee" is justly
concluded for the three following reasons: First, because Bartholomew
is not so properly an individual's name as a family surname; next,
because not only in this list, but in Mark's and Luke's (
Matthew the publican—In none of the
four lists of the Twelve is this apostle so branded but in his own, as
if he would have all to know how deep a debtor he had been to his Lord.
(See on
James the son of Alphaeus—the same
person apparently who is called Cleopas or Clopas (
and Lebbaeus, whose surname was
Thaddaeus—the same, without doubt, as "Judas the brother of
James," mentioned in both the lists of Luke (
4. Simon the Canaanite—rather
"Kananite," but better still, "the Zealot," as he is called in
and Judas Iscariot—that is, Judas of
Kerioth, a town of Judah (
who also betrayed him—a note of infamy attached to his name in all the catalogues of the Twelve.
This directory divides itself into three distinct
parts. The first part (
Directions for the Present Mission (
5. These twelve Jesus sent forth, and commanded
them, saying, Go not into the way of the Gentiles, and into any city of
the Samaritans enter ye not—The Samaritans were Gentiles by
blood; but being the descendants of those whom the king of Assyria had
transported from the East to supply the place of the ten tribes carried
captive, they had adopted the religion of the Jews, though with
admixtures of their own: and, as the nearest neighbors of the Jews,
they occupied a place intermediate between them and the Gentiles.
Accordingly, when this prohibition was to be taken off, on the effusion
of the Spirit at Pentecost, the apostles were told that they should be
Christ's witnesses first "in Jerusalem, and in all Judea," then "in
Samaria," and lastly, "unto the uttermost part of the earth" (
6. But go rather to the lost sheep of the house of
Israel—Until Christ's death, which broke down the middle wall
of partition (
7. And as ye go, preach, saying, The kingdom of
heaven is at hand—(See on
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils—(The italicized clause—"raise the dead"—is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers—thus anticipating the gifts of Pentecost. And right royally does He dispense it.
freely ye have received, freely
give—Divine saying, divinely said! (Compare
9. Provide neither gold, nor silver, nor brass in your purses—"for" your purses; literally, "your belts," in which they kept their money.
10. Nor scrip for your journey—the bag used by travellers for holding provisions.
neither two coats—or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles.
neither shoes—that is, change of them.
nor yet staves—The received text here
has "a staff," but our version follows another reading, "staves," which
is found in the received text of Luke (
for the workman is worthy of his
meat—his "food" or "maintenance"; a principle which, being
universally recognized in secular affairs, is here authoritatively
applied to the services of the Lord's workmen, and by Paul repeatedly
and touchingly employed in his appeals to the churches (
11. And into whatsoever city or town—town or village.
ye shall enter inquire—carefully.
who in it is worthy—or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition.
and there abide till ye go thence—not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.
12. And when ye come into an house—or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy.
salute it—show it the usual civilities.
13. And if the house be worthy—showing this by giving you a welcome.
let your peace come upon it—This is
best explained by the injunction to the Seventy, "And into whatsoever
house ye enter, first say, Peace be to this house" (
but if it be not worthy, let your peace return to you—If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.
14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city—for possibly a whole town might not furnish one "worthy."
shake off the dust of your feet—"for a
testimony against them," as Mark and Luke add (
15. Verily I say unto you, It shall be more tolerable—more bearable.
for Sodom and Gomorrah in the day of judgment, than for that city—Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it.
Directions for the Future and Permanent Exercise
of the Christian Ministry (
16. Behold, I send you forth—The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it.
as sheep—defenseless.
in the midst of wolves—ready to make a
prey of you (
be ye therefore wise as serpents, and harmless as doves—Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand.
17. But beware of men; for they will deliver you up to the councils—the local courts, used here for civil magistrates in general.
and they will scourge you in their synagogues—By this is meant persecution at the hands of the ecclesiastics.
18. And ye shall be brought before governors—provincial rulers.
and kings—the highest tribunals.
for my sake, for a testimony against them—rather, "to them," in order to bear testimony to the truth and its glorious effects.
and the Gentiles—"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings.
19. But when they deliver you up, take no
thought—be not solicitous or anxious. (See on
how or what ye shall speak—that is, either in what manner ye shall make your defense, or of what matter it shall consist.
for it shall be given you in that same hour what
ye shall speak—(See
20. For it is not ye that speak, but the Spirit of your Father which speaketh in you—How remarkably this has been verified, the whole history of persecution thrillingly proclaims—from the Acts of the Apostles to the latest martyrology.
21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death—for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new—as of Belial to Christ—was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst.
22. And ye shall be hated of all men for my name's sake—The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity—though it might soften its violence, and in some cases avert the outward manifestations of it.
but he that endureth to the end shall be
saved—a great saying, repeated, in connection with similar
warnings, in the prophecy of the destruction of Jerusalem (
23. But when they persecute you in this city, flee ye into another—"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations."
for verily I say unto you—what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it.
Ye shall not have gone over—Ye shall in nowise have completed.
the cities of Israel, till the Son of man be
come—To understand this—as Lange and others do—in the first instance, of
Christ's own peregrinations, as if He had said, "Waste not your time
upon hostile places, for I Myself will be after you ere your work be
over"—seems almost trifling. "The coming of the Son of man" has a
fixed doctrinal sense, here referring immediately to the crisis of
Israel's history as the visible kingdom of God, when Christ was to come
and judge it; when "the wrath would come upon it to the uttermost"; and
when, on the ruins of Jerusalem and the old economy, He would establish
His own kingdom. This, in the uniform language of Scripture, is more
immediately "the coming of the Son of man," "the day of vengeance of
our God" (
Directions for the Service of Christ in Its Widest
Sense (
24. The disciple is not above his master—teacher.
nor the servant above his lord—another
maxim which our Lord repeats in various connections (
25. It is enough for the disciple that he be as
his master, and the servant as his lord. If they have called the master
of the house Beelzebub—All the Greek manuscripts,
write "Beelzebul," which undoubtedly is the right form of this word.
The other reading came in no doubt from the Old Testament "Baalzebub,"
the god of Ekron (
how much more shall they call them of his household—"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher—they His disciples; He is their Lord—they His servants; He is the Master of the household—they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.
26. Fear them not therefore: for there is nothing
covered, that shall not be revealed; and hid, that shall not be
known—that is, There is no use, and no need, of concealing
anything; right and wrong, truth and error, are about to come into open
and deadly collision; and the day is coming when all hidden things
shall be disclosed, everything seen as it is, and every one have his
due (
27. What I tell you in darkness—in the privacy of a teaching for which men are not yet ripe.
that speak ye in the light—for when ye go forth all will be ready.
and what ye hear in the ear, that preach ye upon the housetops—Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends:
28. And fear not them which kill the body, but are
not able to kill the soul—In
but rather fear him—In Luke (
which is able to destroy both soul and body in
hell—A decisive proof this that there is a hell for the body
as well as the soul in the eternal world; in other words, that the
torment that awaits the lost will have elements of suffering adapted to
the material as well as the spiritual part of our nature, both
of which, we are assured, will exist for ever. In the corresponding
warning contained in Luke (
29. Are not two sparrows sold for a
farthing?—In Luke (
and one of them shall not fall on the ground—exhausted or killed
without your Father—"Not one of them
is forgotten before God," as it is in Luke (
30. But the very hairs of your head are all
numbered—See
31. Fear ye not therefore, ye are of more value than many sparrows—Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching.
32. Whosoever therefore shall confess me before men—despising the shame.
him will I confess also before my Father which is in heaven—I will not be ashamed of him, but will own him before the most august of all assemblies.
33. But whosoever shall deny me before men, him
will I also deny before my Father which is in heaven—before
that same assembly: "He shall have from Me his own treatment of Me on
the earth." (But see on
34. Think not that I am come to send peace on earth: I came not to send peace, but a sword—strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties.
35. For I am come to set a man at variance against
his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law—(See on
36. And a man's foes shall be they of his own
household—This saying, which is quoted, as is the whole
verse, from
37. He that loveth father or mother more than me,
is not worthy of me; and he that loveth son or daughter more than me,
is not worthy of me—(Compare
38. And he that taketh not his cross, and
followeth after me, is not worthy of me—a saying which our
Lord once and again emphatically reiterates (
39. He that findeth his life shall lose it: and he
that loseth his life for my sake shall find it—another of
those pregnant sayings which our Lord so often reiterates (
40. He that receiveth you—entertaineth you,
receiveth me; and he that receiveth me, receiveth him that sent me—As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."
41. He that receiveth a prophet—one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament.
in the name of a prophet—for his
office's sake and love to his master. (See
shall receive a prophet's reward—What
an encouragement to those who are not prophets! (See
and he that receiveth a righteous man in the name of a righteous man—from sympathy with his character and esteem for himself as such
shall receive a righteous man's reward—for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.
42. And whosoever shall give to drink unto one of
these little ones—Beautiful epithet! Originally taken from
a cup of cold water only—meaning, the smallest service.
in the name of a disciple—or, as it is
in Mark (
verily I say unto you, he shall in no wise lose his reward—There is here a descending climax—"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.
CHAPTER 11
1. And it came to pass, when Jesus had made an end of commanding his twelve disciple—rather, "the twelve disciples,"
he departed thence to teach and to preach in
their cities—This was scarcely a fourth circuit—if we
may judge from the less formal way in which it was expressed—but,
perhaps, a set of visits paid to certain places, either not reached at
all before, or too rapidly passed through, in order to fill up the time
till the return of the Twelve. As to their labors, nothing is said of
them by our Evangelist. But Luke (
2. Now when John had heard in the
prison—For the account of this imprisonment, see on
the works of Christ, he sent,
&c.—On the whole passage, see on
The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
21. Woe unto thee, Chorazin!—not elsewhere mentioned, but it must have lain near Capernaum.
woe unto thee, Bethsaida—"fishing-house," a fishing station—on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles—the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay—a region favored with the Redeemer's presence, teaching, and works above every other.
for if the mighty works—the miracles
which were done in you had been done in Tyre and Sidon—ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils—irreligion and moral degeneracy—their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.
they would have repented long ago in sackcloth and ashes—remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.
22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you—more endurable.
23. And thou, Capernaum—(See on
which art exalted unto heaven—Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.
shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom—destroyed for its pollutions.
it would have remained until this day—having done no such violence to conscience, and so incurred unspeakably less guilt.
24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee—"It has been indeed," says Dr. Stanley, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants—a judgment final and irretrievable.
25. At that time Jesus answered and said—We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"—which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said—confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee—rather, "I assent to
thee." But this is not strong enough. The idea of "full" or
"cordial" concurrence is conveyed by the preposition. The thing
expressed is adoring acquiescence, holy satisfaction with that law of
the divine procedure about to be mentioned. And as, when He afterwards
uttered the same words, He "exulted in spirit" (see on
O Father, Lord of heaven and earth—He so styles His Father here, to signify that from Him of right emanates all such high arrangements.
because thou hast hid these things—the knowledge of these saving truths.
from the wise and prudent—The former
of these terms points to the men who pride themselves upon their
speculative or philosophical attainments; the latter to the men of
worldly shrewdness—the clever, the sharp-witted, the men of
affairs. The distinction is a natural one, and was well understood.
(See
hast revealed them unto babes—to
babe-like men; men of unassuming docility, men who, conscious that they
know nothing, and have no right to sit in judgment on the things that
belong to their peace, determine simply to "hear what God the Lord will
speak." Such are well called "babes." (See
26. Even so, Father; for so it seemed
good—the emphatic and chosen term for expressing any object
of divine complacency; whether Christ Himself (see on
in thy sight—This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it—not so much in the light of its own reasonableness as of God's absolute will that so it should be—had filled His soul.
27. All things are delivered unto me of my
Father—He does not say, They are revealed—as to
one who knew them not, and was an entire stranger to them save as they
were discovered to Him—but, They are "delivered over," or
"committed," to Me of My Father; meaning the whole administration of
the kingdom of grace. So in
and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will—willeth
to reveal him—What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:
28. Come unto me, all ye that labour and are heavy laden, and I will give you rest—Incomparable, ravishing sounds these—if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation—"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides—the active and the passive forms of it.
29. Take my yoke upon you—the yoke of subjection to Jesus.
and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls—As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.
30. For my yoke is easy, and my burden is light—Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.
CHAPTER 12
The season of the year when this occurred is
determined by the event itself. Ripe corn ears are found in the fields
only just before harvest. The barley harvest seems clearly intended
here, at the close of our March and beginning of our April. It
coincided with the Passover season, as the wheat harvest with
Pentecost. But in Luke (
1. At that time Jesus went on the sabbath day
through the corn—"the cornfields" (
and his disciples were an hungered—not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.
and began to pluck the ears of corn, and to
eat—"rubbing them in their hands" (
2. But when the Pharisees saw it, they said unto
him, Behold, thy disciples do that which is not lawful to do upon the
sabbath day—The act itself was expressly permitted (
3. But he said unto them, Have ye not
read—or, as Mark (
what David did when he was an hungered, and they
that were with him—(
4. How he entered into the house of God, and did
eat the showbread, which was not lawful for him to eat, neither for
them which were with him, but only for the priests?—No
example could be more apposite than this. The man after God's own
heart, of whom the Jews ever boasted, when suffering in God's cause and
straitened for provisions, asked and obtained from the high priest
what, according to the law, it was illegal for anyone save the priests
to touch. Mark (
5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath—by doing "servile work."
and are blameless?—The double
offerings required on the sabbath day (
6. But I say unto you, That in this place is one greater than the temple—or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question—claims to be presently put in even more nakedly.
7. But if ye had known what this meaneth, I will
have mercy, and not sacrifice—(
ye would not have condemned the
guiltless—that is, Had ye understood the great principle of
all religion, which the Scripture everywhere recognizes—that
ceremonial observances must give way before moral duties, and
particularly the necessities of nature—ye would have refrained
from these captious complaints against men who in this matter are
blameless. But our Lord added a specific application of this great
principle to the law of the sabbath, preserved only in Mark: "And he
said unto them, the sabbath was made for man, and not man for the
sabbath" (
8. For the Son of man is Lord even of the sabbath
day—In what sense now is the Son of man Lord of the sabbath
day? Not surely to abolish it—that surely were a strange
lordship, especially just after saying that it was made or instituted
for MAN—but to own it, to
interpret it, to preside over it, and to ennoble
it, by merging it in the "Lord's Day" (
Healing of a Withered Hand (
9. And when he was departed thence—but
"on another sabbath" (
he went into their synagogue—"and
taught." He had now, no doubt, arrived in Galilee; but this, it would
appear, did not occur at Capernaum, for after it was over, He "withdrew
Himelf," it is said "to the sea" (
And, behold, there was a man which had his hand
withered—disabled by paralysis (as in
And they asked him, saying, Is it lawful to heal
on the sabbath days? that they might accuse him—Mark and Luke
(
11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12. How much then is a man better than a
sheep?—Resistless appeal! "A righteous man regardeth the life
of his beast" (
13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth—the power to obey going forth with the word of command.
and it was restored whole, like as the other—The poor man, having faith in this wonderful Healer—which no doubt the whole scene would singularly help to strengthen—disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.
14. Then the Pharisees went out, and held a
council against him, how they might destroy him—This is the
first explicit mention of their murderous designs against our Lord.
Luke (
Jesus Retires to Avoid Danger (
15. But when Jesus knew it, he withdrew himself
from thence—whither, our Evangelist says not; but Mark (
and great multitudes followed him, and he healed
them all—Mark gives the following interesting details: "A
great multitude from Galilee followed Him, and from Judea and from
Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre
and Sidon, a great multitude, when they had heard what great things He
did, came unto Him. And He spake to His disciples, that a small
ship"—or "wherry"—"should wait on Him because of the
multitude, lest they should throng Him. For He had healed many;
insomuch that they pressed upon Him for to touch Him, as many as had
plagues. And unclean spirits, when they saw Him, fell down before Him,
and cried, saying, Thou art the Son of God. And He straitly charged
them that they should not make Him known" (
16. And charged them—the healed.
that they should not make him
known—(See on
17. That it might be fulfilled which was spoken by
Esaias the prophet, saying—(
18. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgment to the Gentiles.
19. He shall not strive nor cry; neither shall any man hear his voice in the streets.
20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory—"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.
21. And in his name shall the Gentiles trust—Part of His present audience were Gentiles—from Tyre and Sidon—first-fruits of the great Gentile harvest contemplated in the prophecy.
The precise time of this section is uncertain.
Judging from the statements with which Mark introduces it, we should
conclude that it was when our Lord's popularity was approaching its
zenith, and so before the feeding of the five thousand. But, on the
other hand, the advanced state of the charges brought against our Lord,
and the plainness of His warnings and denunciations in reply, seem to
favor the later period at which Luke introduces it. "And the
multitude," says Mark (
22. Then was brought unto him one possessed with a devil—"a demonized person."
blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.
23. And all the people were amazed, and said, Is
not this the son of David?—The form of the interrogative
requires this to be rendered, "Is this the Son of David?" And as
questions put in this form (in Greek) suppose doubt, and expect
rather a negative answer, the meaning is, "Can it possibly
be?"—the people thus indicating their secret impression that this
must be He; yet saving themselves from the wrath of the
ecclesiastics, which a direct assertion of it would have brought upon
them. (On a similar question, see on
24. But when the Pharisees heard it—Mark
(
they said, This fellow—an expression of contempt.
doth not cast out devils, but by
Beelzebub—rather, "Beelzebul" (see on
the prince of the devils—Two things are here implied—first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan.
25. And Jesus knew their
thoughts—"called them" (
and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand—"house," that is, "household"
26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?—The argument here is irresistible. "No organized society can stand—whether kingdom, city, or household—when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."
27. And if I by Beelzebub cast out devils, by whom
do your children—"your sons," meaning here the "disciples" or
pupils of the Pharisees, who were so termed after the familiar language
of the Old Testament in speaking of the sons of the prophets (
28. But if I cast out devils by the Spirit of
God—In Luke (
then—"no doubt" (
the kingdom of God is come unto
you—rather "upon you," as the same expression is rendered in
Luke (
29. Or else how can one enter into a strong man's house—or rather, "the strong man's house."
and spoil his goods, except he first bind the strong man? and then he will spoil his house.
30. He that is not with me is against me; and he
that gathereth not with me scattereth abroad—On this
important parable, in connection with the corresponding one (
31. Wherefore I say unto you, All manner of sin
and blasphemy shall be forgiven unto men—The word "blasphemy"
properly signifies "detraction," or "slander." In the New Testament it
is applied, as it is here, to vituperation directed against God as well
as against men; and in this sense it is to be understood as an
aggravated form of sin. Well, says our Lord, all sin—whether in
its ordinary or its more aggravated forms—shall find forgiveness
with God. Accordingly, in Mark (
but the blasphemy against the Holy Ghost shall not be forgiven unto men.
32. And whosoever speaketh a word against the Son
of man, it shall be forgiven him: but whosoever speaketh against the
Holy Ghost, it shall not be forgiven him, neither in this world,
neither in the world to come—In Mark the language is awfully
strong, "hath never forgiveness, but is in danger of eternal damnation"
(
33. Either make the tree good, &c.
34. O generation of vipers—(See on
how can ye, being evil, speak good things? for
out of the abundance of the heart the mouth speaketh—a
principle obvious enough, yet of deepest significance and vast
application. In
35. A good man, out of the good treasure of the heart, bringeth forth good things—or, "putteth forth good things":
and an evil man, out of the evil treasure,
bringeth forth evil things—or "putteth forth evil things."
The word "putteth" indicates the spontaneity of what comes from the
heart; for it is out of the abundance of the heart that the mouth
speaketh. We have here a new application of a former saying (see on
36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment—They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."
A Sign Demanded, and the Reply (
The occasion of this section was manifestly the same with that of the preceding.
38. Then certain of the scribes and of the Pharisees answered, saying, Master—"Teacher," equivalent to "Rabbi."
we would see a sign from thee—"a sign
from heaven" (
39. But he answered and said unto
them—"when the people were gathered thick together" (
an evil and adulterous generation—This
latter expression is best explained by
seeketh after a sign—In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief.
and there shall no sign be given to it, but the sign of the prophet Jonas.
40. For as Jonas was—"a sign unto the
Ninevites, so shall also the Son of man be to this generation" (
three days and three nights in the whale's
belly—(
so shall the Son of man be three days and three
nights in the heart of the earth—This was the second public
announcement of His resurrection three days after His death. (For the
first, see
41. The men of Nineveh shall rise in judgment with this generation, &c.—The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God—whose supreme dignity is rather implied here than expressed.
42. The queen of the south shall rise up in the
judgment with this generation, &c.—The queen of Sheba (a
tract in Arabia, near the shores of the Red Sea) came from a remote
country, "south" of Judea, to hear the wisdom of a mere man, though a
gifted one, and was transported with wonder at what she saw and heard
(
43-45. When the unclean spirit is gone out of a
man, &c.—On this important parable, in connection with
the corresponding one (
A charming little incident, given only in
Lu 11:27 :And it came to pass, as He spake these things, a certain woman of the company—out of the crowd.
lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked—With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on
Lu 1:28 ). How does our Lord, then, treat it? He is far from condemning it. He only holds up as "blessed rather" another class:Lu 11:28 :But he said, Yea rather, blessed are they that hear the word of God, and keep it—in other words, the humblest real saint of God. How utterly alien is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk in such a strain!
His Mother and Brethren Seek to Speak with Him and
the Answer (
46. While he yet talked to the people, behold, his
mother and his brethren—(See on
stood without, desiring to speak with
him—"and could not come at Him for the press" (
47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.—Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience—such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.
49. And he stretched forth his hand toward his disciples—How graphic is this! It is the language evidently of an eye-witness.
and said, Behold my mother and my brethren!
50. For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother—that is, "There stand here the members of a family transcending and surviving this of earth: Filial subjection to the will of My Father in heaven is the indissoluble bond of union between Me and all its members; and whosoever enters this hallowed circle becomes to Me brother, and sister, and mother!"
CHAPTER 13
Introduction (
1. The same day went Jesus out of the house, and sat by the seaside.
2. And great multitudes were gathered together unto him, so that he went into a ship—the article in the received text lacks authority
and sat; and the whole multitude stood on the shore—How graphic this picture!—no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose—that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
3. And he spake many things unto them in parables, saying, &c.—These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private—these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven—that of the Sower—is of the nature of an Introduction to the whole, the remaining Six consist of three pairs—the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable: The
Sower (
This parable may be entitled, The Effect of the Word Dependent on the State of the
Heart. For the exposition of this parable, see on
Reason for Teaching in Parables (
10. And the disciples came, and said unto
him—"they that were with Him, when they were alone" (
Why speakest thou to them in parables?—Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
11. He answered and said unto them, Because it is
given unto you to know the mysteries of the kingdom of
heaven—The word "mysteries" in Scripture is not used in its
classical sense—of religious secrets, nor yet of things
incomprehensible, or in their own nature difficult to be
understood—but in the sense of things of purely divine
revelation, and, usually, things darkly announced under the ancient
economy, and during all that period darkly understood, but fully
published under the Gospel (
but to them it is not given—(See on
12. For whosoever hath—that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance—He will be rewarded by an increase of what he so much prizes.
but whosoever hath not—who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he
hath—or as it is in Luke (
13. Therefore speak I to them in parables—which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not—They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they
understand—They "heard," for He taught them who "spake as
never man spake"; but they "heard not," for they took nothing in,
apprehending not the soul-penetrating, life-giving words addressed to
them. In Mark and Luke (
14. And in them is fulfilled—rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which
saith—(
By hearing ye shall hear, and shall not understand, &c.—They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
16. But blessed are your eyes, for they see; and your cars, for they hear—that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
17. For verily I say unto you, That many prophets and righteous men have desired—rather, "coveted."
to see those things which ye see, and have not
seen them; and to hear those things which ye hear, and have not heard
them—Not only were the disciples blessed above the blinded
just spoken of, but favored above the most honored and the best that
lived under the old economy, who had but glimpses of the things of the
new kingdom, just sufficient to kindle in them desires not to be
fulfilled to any in their day. In
Second and Seventh Parables or First Pair:
The Wheat and the
Tares, and The Good and Bad Fish
(
The subject of both these parables—which teach the same truth, with a slight diversity of aspect—is:
The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.
The Tares and the Wheat (
24, 36-38. Another parable put he forth unto them,
saying, The kingdom of heaven is likened unto a man which sowed good
seed in his field—Happily for us, these exquisite parables
are, with like charming simplicity and clearness, expounded to us by
the Great Preacher Himself. Accordingly, we pass to:
25, 38, 39. But while men slept, his enemy came
and sowed tares among the wheat, and went his way—(See on
26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also—the growth in both cases running parallel, as antagonistic principles are seen to do.
27. So the servants of the householder came—that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?—This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
28. He said unto them, An enemy hath done this—Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that
we go and gather them up?—Compare with this the question of
James and John (
29. But he said, Nay—"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them—Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.
30, 39. Let both grow together—that is, in the visible Church.
until the harvest—till the one have
ripened for full salvation, the other for destruction. (See on
and in the time of harvest I will say to the
reapers—(See on
Gather ye together first the tares, and bind
them in bundles to burn them—"in the fire" (
but gather the wheat into my
barn—Christ, as the Judge, will separate the two classes (as
in
Third and Fourth Parables or Second Pair:
The Mustard Seed and
The Leaven (
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely—
The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.
The Mustard Seed (
31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
32. Which indeed is the least of all
seeds—not absolutely, but popularly and proverbially, as in
but when it is grown, it is the greatest among herbs—not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof—This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks Trench, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
The Leaven (
33. Another parable spake he unto them; The
kingdom of heaven is like unto leaven, which a woman took and hid in
three measures of meal, till the whole was leavened—This
parable, while it teaches the same general truth as the foregoing one,
holds forth, perhaps, rather the inward growth of the kingdom,
while "the Mustard Seed" seems to point chiefly to the outward.
It being a woman's work to knead, it seems a refinement to say that
"the woman" here represents the Church, as the instrument of
depositing the leaven. Nor does it yield much satisfaction to
understand the "three measures of meal" of that threefold division of
our nature into "spirit, soul, and body," alluded to in
34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them—that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
35. That it might be fulfilled which was spoken by
the prophet, saying—(
I will open my mouth in parables, &c.—Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"—as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
36-38. Then Jesus sent the multitude away, and
went into the house: and his disciples came unto him, saying, Declare
unto us the parable of the tares of the field, &c.—In the
parable of the Sower, "the seed is the word of God" (
38. The tares are the children of the wicked one—As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
39. The enemy that sowed them is the
devil—emphatically "His enemy" (
The harvest is the end of the
world—the period of Christ's second coming, and of the
judicial separation of the righteous and the wicked. Till then, no
attempt is to be made to effect such separation. But to stretch this so
far as to justify allowing openly scandalous persons to remain in the
communion of the Church, is to wrest the teaching of this parable to
other than its proper design, and go in the teeth of apostolic
injunctions (
And the reapers are the angels—But
whose angels are they? "The Son of man shall send forth His angels"
(
41. The Son of man shall send forth his angels,
and they shall gather out of his kingdom—to which they never
really belonged. They usurped their place and name and outward
privileges; but "the ungodly shall not stand in the judgment, nor
sinners [abide] in the congregation of the righteous" (
all things that offend—all those who have proved a stumbling-block to others
and them which do iniquity—The former class, as the worst, are mentioned first.
42. And shall cast them into a furnace of fire—rather, "the furnace of fire":
there shall be wailing and gnashing of
teeth—What terrific strength of language—the "casting"
or "flinging" expressive of indignation, abhorrence, contempt (compare
43. Then shall the righteous shine forth as the sun in the kingdom of their Father—as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him
hear—(See
Fifth and Sixth Parables or Third Pair:
The Hidden Treasure and The Pearl of Great Price (
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely—
The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure (
44. Again, the kingdom of heaven is like unto
treasure hid in a field—no uncommon thing in unsettled and
half-civilized countries, even now as well as in ancient times, when
there was no other way of securing it from the rapacity of neighbors or
marauders. (
the which when a man hath found—that is, unexpectedly found.
he hideth, and for joy thereof—on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field—in which case, by Jewish law, the treasure would become his own.
The Pearl of Great Price (
45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it—The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
The Good and Bad Fish (
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
47. Again, the kingdom of heaven is like unto a
net, that was cast into the sea, and gathered of every
kind—The word here rendered "net" signifies a large
drag-net, which draws everything after it, suffering nothing to
escape, as distinguished from a casting-net (
48. Which, when it was full, they drew to shore—for the separation will not be made till the number of the elect is accomplished.
and sat down—expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away—literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
49. So shall it be at the end of the world,
&c.—(See on
51. Jesus saith unto them—that is, to
the Twelve. He had spoken the first four in the hearing of the
mixed multitude: the last three He reserved till, on the
dismissal of the mixed audience, He and the Twelve were alone (
Have ye understood all these things? They say unto him, Yea, Lord.
52. Then said he unto them, Therefore—or as we should say, "Well, then."
every scribe—or Christian teacher:
here so called from that well-known class among the Jews. (See
which is instructed unto the kingdom of heaven—himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth—"turneth" or "dealeth out."
out of his treasure—his store of divine truth.
things new and old—old truths in ever new forms, aspects, applications, and with ever new illustrations.
53. And it came to pass, that, when Jesus had finished these parables, he departed thence.
54. And when he was come into his own
country—that is, Nazareth; as is plain from
Whence hath this man this wisdom, and these
mighty works?—"these miracles." These surely are not like the
questions of people who had asked precisely the same questions before,
who from astonishment had proceeded to rage, and in their rage had
hurried Him out of the synagogue, and away to the brow of the hill
whereon their city was built, to thrust Him down headlong, and who had
been foiled even in that object by His passing through the midst of
them, and going His way. But see on
55. Is not this the carpenter's son?—In
Mark (
is not his mother called Mary?—"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity—for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission—for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial—in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
56. And his sisters, are they not all with us?
Whence then hath this man all these things? An exceedingly
difficult question here arises—What were these "brethren" and
"sisters" to Jesus? Were they, First, His full brothers and
sisters? or, Secondly, Were they His step-brothers and
step-sisters, children of Joseph by a former marriage? or,
Thirdly, Were they cousins, according to a common way of
speaking among the Jews respecting persons of collateral descent? On
this subject an immense deal has been written, nor are opinions yet by
any means agreed. For the second opinion there is no ground but a vague
tradition, arising probably from the wish for some such explanation.
The first opinion undoubtedly suits the text best in all the places
where the parties are certainly referred to (
58. And he did not many mighty works there,
because of their unbelief—"save that He laid His hands on a
few sick folk, and healed them" (
CHAPTER 14
The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist—who had been in prison for probably more than a year—had been cruelly put to death.
Herod's Theory of the Works of Christ (
1. At that time Herod the tetrarch—Herod
Antipas, one of the three sons of Herod the Great, and own brother of
Archelaus (
heard of the fame of Jesus—"for His
name was spread abroad" (
2. And said unto his servants—his counsellors or court-ministers.
This is John the Baptist: he is risen from the dead, &c.—The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.
Account of the Baptist's Imprisonment and
Death (
For the exposition of this section—one of the
very few where all the four Evangelists run parallel—see on
For the exposition, see on
28. And Peter answered him and said, Lord, if it
is thou, bid me come to thee on the water—(Also see on
29. And he said, Come. And when Peter had come
down out of the boat. he walked on the water, to go to
Jesus—(Also see on
30. But when he saw the wind boisterous, he was
afraid; and beginning to sink, he cried, saying, Lord, save
me—(Also see on
31. And immediately Jesus stretched forth
his hand, and caught him, and said to him, O thou of little
faith, why didst thou doubt?—(Also see on
32. And when they had come into the boat, the wind
ceased—(Also see on
CHAPTER 15
The time of this section was after that Passover
which was nigh at hand when our Lord fed the five thousand (
1. Then came to Jesus scribes and Pharisees, which
were of Jerusalem—or "from Jerusalem." Mark (
saying—as follows:
2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?—The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."
4. For God commanded, saying, Honour thy father
and mother—(
and, He that curseth father or mother, let him
die the death—(
5. But ye say, Whosoever shall say to his father
or his mother, It is a gift—or simply, "A gift!" In Mark
(
by whatsoever thou mightest be profited by me;
6. And honour not his father or his mother, he
shall be free—that is, It is true,
father—mother—that by giving to thee this, which I now
present, thou mightest be profited by me; but I have gifted it to pious
uses, and therefore, at whatever cost to thee, I am not now at liberty
to alienate any portion of it. "And," it is added in Mark (
Thus have ye made the commandment of God of none effect—cancelled or nullified it "by your tradition."
7. Ye hypocrites, well did Esaias prophesy of you,
saying—(
8. This people draweth nigh unto me with their
mouth, &c.—By putting the commandments of men on a level
with the divine requirements, their whole worship was rendered
vain—a principle of deep moment in the service of God. "For,"
it is added in
10. And he called the multitude, and said unto them—The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.
Hear and understand:
11. Not that which goeth into the mouth defileth a
man; but that which cometh out of the mouth, this defileth a
man—This is expressed even more emphatically in Mark (
12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?—They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.
13. But he answered and said, Every plant, which
my heavenly Father hath not planted, shall be rooted up—They
are offended, are they? Heed it not: their corrupt teaching is already
doomed: the garden of the Lord upon earth, too long cumbered with their
presence, shall yet be purged of them and their accursed system: yea,
and whatsoever is not of the planting of My heavenly Father, the great
Husbandman (
14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch—Striking expression of the ruinous effects of erroneous teaching!
15. Then answered Peter and said unto him, Declare
unto us this parable—"when He was entered into the house from
the people," says Mark (
16. And Jesus said, Are ye also yet without
understanding?—Slowness of spiritual apprehension in His
genuine disciples grieves the Saviour: from others He expects no better
(
17, 18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.—Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express—that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!
19. For out of the heart proceed evil thoughts—"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.
murders, adulteries, fornications, thefts, false
witness, blasphemies—detractions, whether directed against
God or man; here the reference seems to be to the latter. Mark (
20. These are the things which defile a man: but to eat with unwashen hands defileth not a man—Thus does our Lord sum up this whole searching discourse.
For the exposition, see on
23. But he answered her not a word. And his
disciples came and besought him, saying, Send her away; for she crieth
after us—(Also see on
24. But he answered and said, I am not sent but to
the lost sheep of the house of Israel—(Also see on
25. Then came she and worshipped him, saying,
Lord, help me—(Also see on
For the exposition, see on
CHAPTER 16
For the exposition, see on
The time of this section—which is beyond doubt, and will presently be mentioned—is of immense importance, and throws a touching interest around the incidents which it records.
Peter's Confession, and the Benediction Pronounced
upon Him. (
13. When Jesus came into the coasts—"the
parts," that is, the territory or region. In Mark (
of Cæsarea Philippi—It lay at the
foot of Mount Lebanon, near the sources of the Jordan, in the territory
of Dan, and at the northeast extremity of Palestine. It was originally
called Panium (from a cavern in its neighborhood dedicated to
the god Pan) and Paneas. Philip, the tetrarch, the only
good son of Herod the Great, in whose dominions Paneas lay, having
beautified and enlarged it, changed its name to Cæsarea, in
honor of the Roman emperor, and added Philippi after his own
name, to distinguish it from the other Cæsarea (
he asked his disciples—"by the way,"
says Mark (
saying, Whom—or more grammatically, "Who"
do men say that I the Son of man
am?—(or, "that the Son of man is"—the recent editors
omitting here the me of Mark and Luke [
14. And they said, Some say that thou art John the
Baptist—risen from the dead. So that Herod Antipas was not
singular in his surmise (
some, Elias—(Compare
and others, Jeremias—Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"
or one of the prophets—or, as Luke
(
15. He saith unto them, But whom—rather, "who."
say ye that I am?—He had never put
this question before, but the crisis He was reaching made it fitting
that He should now have it from them. We may suppose this to be one of
those moments of which the prophet says, in His name, "Then I said, I
have labored in vain; I have spent my strength for naught, and in vain"
(
16. And Simon Peter answered and said, Thou art
the Christ, the Son of the living God—He does not say,
"Scribes and Pharisees, rulers and people, are all perplexed; and shall
we, unlettered fishermen, presume to decide?" But feeling the light of
his Master's glory shining in his soul, he breaks forth—not in a
tame, prosaic acknowledgment, "I believe that Thou art,"
&c.—but in the language of adoration—such as one uses
in worship, "Thou Art the Christ, the Son of
the Living God!" He first owns Him the promised Messiah
(see on
17. And Jesus answered and said unto him, Blessed art thou—Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time—so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.
Simon Bar-jona—or, "son of Jona"
(
for flesh and blood hath not revealed it unto thee—"This is not the fruit of human teaching."
but my Father which is in heaven—In
speaking of God, Jesus, it is to be observed, never calls Him, "our
Father" (see on
18. And I say also unto thee—that is, "As thou hast borne such testimony to Me, even so in return do I to thee."
That thou art Peter—At his first
calling, this new name was announced to him as an honor afterwards to
be conferred on him (
and upon this rock—As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord—the Aramaic or Syro-Chaldaic, which was the mother tongue of the country—this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as Webster and Wilkinson remark, it is perfect, Pierre—pierre.
I will build my Church—not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His Own; a magnificent expression regarding Himself, remarks Bengel—nowhere else occurring in the Gospels.
and the gates of hell—"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.
19. And I will give unto thee the keys of the kingdom of heaven—the kingdom of God about to be set up on earth
and whatsoever thou shalt bind on earth shall be
bound in heaven: and whatsoever thou shalt loose on earth shall be
loosed in heaven—Whatever this mean, it was soon expressly
extended to all the apostles (
20. Then charged he his disciples that they should tell no man that he was Jesus the Christ—Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.
Announcement of His Approaching Death and Rebuke
of Peter (
The occasion here is evidently the same.
21. From that time forth began Jesus to show unto his disciples—that is, with an explicitness and frequency He had never observed before.
how that he must go unto Jerusalem and suffer
many things—"and be rejected," (
of the elders and chief priests and scribes—not as before, merely by not receiving Him, but by formal deeds.
and be killed, and be raised again the third
day—Mark (
22. Then Peter took him—aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.
and began to rebuke him—affectionately, yet with a certain generous indignation, to chide Him.
saying, Be it far from thee: this shall not be
unto thee—that is, "If I can help it": the same spirit that
prompted him in the garden to draw the sword in His behalf (
23. But he turned, and said—in the
hearing of the rest; for Mark (
Get thee behind me, Satan—the same
words as He had addressed to the Tempter (
thou art an offence—a stumbling-block.
unto me—"Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"
for thou savourest not—thou thinkest not.
the things that be of God, but those that be of men—"Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.
24. Then said Jesus unto his
disciples—Mark (
If any man will come after me, let him deny himself, and take up his cross, and follow me.
25. For whosoever will save—is minded to save, or bent on saving.
his life shall lose it, and whosoever will lose
his life for my sake shall find it—(See on
26. For what is a man profited, if he shall gain the whole world, and lose his own soul—or forfeit his own soul?
or what shall a man give in exchange for his
soul?—Instead of these weighty words, which we find in
27. For the Son of man shall come in the glory of his Father with his angels—in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure.
and then he shall reward, &c.
28. Verily I say unto you, There be some standing here—"some of those standing here."
which shall not taste of death, fill they see
the Son of man coming in his kingdom—or, as in Mark (
CHAPTER 17
For the exposition, see on
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it—the first explicit announcement of His death, and the transfiguration—both being between His third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy (
For the exposition of this portion, see on
Second Announcement of His Death (
22. And while they abode in Galilee, Jesus said
unto them—Mark (
The Son of man shall be betrayed into the hands
of men … And they were exceeding sorry—Though the shock
would not be so great as at the first announcement (
The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone—for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.
24. And when they were come to Capernaum, they
that received tribute money—the double drachma; a sum equal
to two Attic drachmas, and corresponding to the Jewish "half-shekel,"
payable, towards the maintenance of the temple and its services, by
every male Jew of twenty years old and upward. For the origin of this
annual tax, see
came to Peter—at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?—The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
25. He saith, yes—that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew—as surely he did—that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house—Peter's.
Jesus prevented him—anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?—using his family name for familiarity.
of whom do the kings of the earth take custom—meaning custom on goods exported or imported.
or tribute—meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers—This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
26. Peter saith unto him, Of strangers—"of those not their children."
Jesus saith unto him, Then are the children free—By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)—this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:—namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me—I AM FREE."
27. Notwithstanding, lest we should offend—stumble.
them—all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea—Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money—a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and
thee—literally, "instead of Me and thee"; perhaps because the
payment was a redemption of the person paid for (
CHAPTER 18
For the exposition, see on
Same Subject (
10. Take heed that ye despise—stumble.
not one of these little ones; for I say unto
you, That in heaven their angels do always behold the face of my Father
which is in heaven—A difficult verse; but perhaps the
following may be more than an illustration:—Among men, those who
nurse and rear the royal children, however humble in themselves, are
allowed free entrance with their charge, and a degree of familiarity
which even the highest state ministers dare not assume. Probably our
Lord means that, in virtue of their charge over His disciples (
11. For the Son of man is come to save that which
was lost—or "is lost." A golden saying, once and again
repeated in different forms. Here the connection seems to be, "Since
the whole object and errand of the Son of man into the world is to save
the lost, take heed lest, by causing offenses, ye lose the saved." That
this is the idea intended we may gather from
12, 13. How think ye? If a man have an hundred
sheep, and one of them be gone astray, &c.—This is
another of those pregnant sayings which our Lord uttered more than
once. See on the delightful parable of the lost sheep in
14. Even so it is not the will of your Father which is in heaven that one of these little ones should perish—How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother, &c.—Probably our Lord had reference still to the late dispute, Who should be the greatest? After the rebuke—so gentle and captivating, yet so dignified and divine—under which they would doubtless be smarting, perhaps each would be saying, It was not I that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord; but as such things will often arise, I will direct you how to proceed. First, Neither harbor a grudge against your offending brother, nor break forth upon him in presence of the unbelieving; but take him aside, show him his fault, and if he own and make reparation for it, you have done more service to him than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Again, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a brother Christian, but as one "without"—as the Jews did Gentiles and publicans.
18. Verily I say unto you, Whatsoever ye shall
bind on earth shall be bound in heaven; and whatsoever ye shall loose
on earth shall be loosed in heaven—Here, what had been
granted but a short time before to Peter only (see on
19. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.
20. For where two or three are gathered together in my name—or "unto my name."
there am I in the midst of them—On this passage—so full of sublime encouragement to Christian union in action and prayer—observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final—such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord—anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise—or at least was in danger of giving rise—to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters—yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected—to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing—for that might be with very jarring ideas of the thing to be desired—but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"—not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"—the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned—to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit—their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward.
Parable of the Unmerciful Debtor (
21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?—In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him—and if so, probably by Judas—notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.
till seven times?—This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?
22. Jesus saith unto him, I say not unto thee,
Until seven times; but, Until seventy times seven—that is, so
long as it shall be needed and sought: you are never to come to the
point of refusing forgiveness sincerely asked. (See on
23. Therefore—"with reference to this matter."
is the kingdom of heaven likened unto a certain king, which would take account of his servants—or, would scrutinize the accounts of his revenue collectors.
24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents—If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.
25. But forasmuch as he had not to pay, his lord
commanded him to be sold, and his wife and children, and all that he
had, and payment to be made—(See
26. The servant therefore fell down, and worshipped him—or did humble obeisance to him.
saying, Lord, have patience with me, and I will pay thee all—This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.
27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt—Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.
28. But the same servant went out, and found one
of his fellow servants—Mark the difference here. The first
case is that of master and servant; in this case, both are on a footing
of equality. (See
which owed him an hundred pence—If Jewish money is intended, this debt was to the other less than one to a million.
and he laid hands on him, and took him by the throat—he seized and throttled him.
saying, Pay me that thou owest—Mark the mercilessness even of the tone.
29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all—The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.
30. And he would not; but went and cast him into prison, till he should pay the debt, &c.—Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.
32, 33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.—Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.
34. And his lord was wroth, and delivered him to the tormentors—more than jailers; denoting the severity of the treatment which he thought such a case demanded.
till he should pay all that was due unto him.
35. So likewise—in this spirit, or on this principle.
shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
CHAPTER 19
Farewell to Galilee (
1. And it came to pass, that when Jesus had
finished these sayings, he departed from Galilee—This marks a
very solemn period in our Lord's public ministry. So slightly is it
touched here, and in the corresponding passage of Mark (
and came into the coasts—or, boundaries
of Judea beyond Jordan—that is, to the
further, or east side of the Jordan, into Perea, the dominions of Herod
Antipas. But though one might conclude from our Evangelist that our
Lord went straight from the one region to the other, we know from the
other Gospels that a considerable time elapsed between the departure
from the one and the arrival at the other, during which many of the
most important events in our Lord's public life occurred—probably
a large part of what is recorded in
2. And great multitudes followed him; and he
healed them there—Mark says further (
Divorce (
3. Is it lawful for a man to put away his wife for
every cause?—Two rival schools (as we saw on
4. And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female—or better, perhaps, "He that made them made them from the beginning a male and a female."
5. And said, For this cause—to follow out this divine appointment.
shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?—Jesus here sends them back to the original constitution of man as one pair, a male and a female; to their marriage, as such, by divine appointment; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh—so to continue as long as both are in the flesh. This being God's constitution, let not man break it up by causeless divorces.
7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?
8. He saith unto them, Moses—as a civil lawgiver.
because of—or "having respect to."
the hardness of your hearts—looking to your low moral state, and your inability to endure the strictness of the original law.
suffered you to put away your wives—tolerated a relaxation of the strictness of the marriage bond—not as approving of it, but to prevent still greater evils.
But from the beginning it was not so—This is repeated, in order to impress upon His audience the temporary and purely civil character of this Mosaic relaxation.
9. And I say unto you, Whosoever shall put away
his wife, except, &c.—See on
10. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry—that is, "In this view of marriage, surely it must prove a snare rather than a blessing, and had better be avoided altogether."
11. But he said unto them, All men cannot receive this saying, save they to whom it is given—that is, "That the unmarried state is better, is a saying not for everyone, and indeed only for such as it is divinely intended for." But who are these? they would naturally ask; and this our Lord proceeds to tell them in three particulars.
12. For there are some eunuchs which were so born from their mother's womb—persons constitutionally either incapable of or indisposed to marriage.
and there are some eunuchs which were made eunuchs of men—persons rendered incapable by others.
and there be eunuchs which have made themselves
eunuchs for the kingdom of heaven's sake—persons who, to do
God's work better, deliberately choose this state. Such was Paul (
He that is able to receive it, let him receive it—"He who feels this to be his proper vocation, let him embrace it"; which, of course, is as much as to say—"he only." Thus, all are left free in this matter.
For the exposition, see on
For the exposition, see on
CHAPTER 20
This parable, recorded only by Matthew, is closely connected with the end of the nineteenth chapter, being spoken with reference to Peter's question as to how it should fare with those who, like himself, had left all for Christ. It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later converts and workmen in His service.
1. For the kingdom of heaven is like unto a man
that is an householder, &c.—The figure of a vineyard, to
represent the rearing of souls for heaven, the culture required and
provided for that purpose, and the care and pains which God takes in
that whole matter, is familiar to every reader of the Bible. (
2. And when he had agreed with the labourers for a penny—a usual day's hire.
he sent them into his vineyard.
3. And he went out about the third hour—about nine o'clock, or after a fourth of the working day had expired: the day of twelve hours was reckoned from six to six.
and saw others standing idle in the market place—unemployed.
4. And said unto them, Go ye also into the vineyard; and whatsoever is right—just, equitable, in proportion to their time.
I will give you. And they went their way.
5. Again he went out about the sixth and ninth hour—about noon, and about three o'clock in the afternoon.
and did likewise—hiring and sending into his vineyard fresh laborers each time.
6. And about the eleventh hour—but one hour before the close of the working day; a most unusual hour both for offering and engaging
and found others standing idle, and saith, Why stand ye here all the day idle?—Of course they had not been there, or not been disposed to offer themselves at the proper time; but as they were now willing, and the day was not over, and "yet there was room," they also are engaged, and on similar terms with all the rest.
8. So when even was come—that is, the
reckoning time between masters and laborers (see
the lord of the vineyard saith unto his
steward—answering to Christ Himself, represented "as a Son
over His own house" (
Call the labourers and give them their hire, beginning from the last unto the first—Remarkable direction this—last hired, first paid.
9. And when they came that were hired about the eleventh hour, they received every man a penny—a full day's wages.
10. But when the first came, they supposed that
they should have received more—This is that calculating,
mercenary spirit which had peeped out—though perhaps very
slightly—in Peter's question (
11. And when they had received it, they murmured
against the goodman of the house—rather, "the householder,"
the word being the same as in
12. Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat—the burning heat.
of the day—who have wrought not only longer but during a more trying period of the day.
13. But he answered one of them—doubtless the spokesman of the complaining party.
and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? &c.
15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?—that is, "You appeal to justice, and by that your mouth is shut; for the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other laborers you have nothing to do; and to grudge the benevolence shown to others, when by your own admission you have been honorably dealt with, is both unworthy envy of your neighbor, and discontent with the goodness that engaged and rewarded you in his service at all."
16. So the last shall be first, and the first last—that is, "Take heed lest by indulging the spirit of these murmurers at the penny given to the last hired, ye miss your own penny, though first in the vineyard; while the consciousness of having come in so late may inspire these last with such a humble frame, and such admiration of the grace that has hired and rewarded them at all, as will put them into the foremost place in the end."
for many be called, but few
chosen—This is another of our Lord's terse and pregnant
sayings, more than once uttered in different connections. (See
For the exposition, see on
For the exposition, see on
CHAPTER 21
For the exposition of this majestic
scene—recorded, as will be seen, by all the Evangelists—see
on
For the exposition, see on
Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.
The Authority of Jesus Questioned, and the
Reply (
23. By what authority doest thou these things!—referring particularly to the expulsion of the buyers and sellers from the temple,
and who gave thee this authority?
24. And Jesus answered and said unto them, I also will ask you one thing, &c.
25. The baptism of John—meaning his whole mission and ministry, of which baptism was the proper character.
whence was it? from heaven, or of men?—What wisdom there was in this way of meeting their question will best appear by their reply.
If we shall say, From heaven; he will say unto us, Why did ye not then believe him?—"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.
26. But if we shall say, Of men; we fear the
people—rather, "the multitude." In Luke (
for all hold John as a prophet—Crooked, cringing hypocrites! No wonder Jesus gave you no answer.
27. And they answered Jesus, and said, We cannot tell—Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.
Neither tell I you by what authority I do these things—What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.
Parable of the Two Sons (
28. But what think ye? A certain man had two sons; and he came to the first and said, Son, go work to-day in my vineyard—for true religion is a practical thing, a "bringing forth fruit unto God."
29. He answered and said, I will not—Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.
30. And he came to the second, and said likewise.
And he answered and said, I go, sir—"I, sir." The
emphatic "I," here, denotes the self-righteous complacency which says,
"God, I thank thee that I am not as other men" (
and went not—He did not
"afterward repent" and refuse to go; for there was here no
intention to go. It is the class that "say and do not" (
31. Whether of them twain did the will of his Father? They say unto him, The first—Now comes the application.
Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go—or, "are going"; even now entering, while ye hold back.
into the kingdom of God before you—The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.
32. For John came unto you in the way of
righteousness—that is, calling you to repentance; as Noah is
styled "a preacher of righteousness" (
and ye believed him not—They did not
reject him; nay, they "were willing for a season to rejoice in his
light" (
but the publicans and the harlots believed
him—Of the publicans this is twice expressly recorded,
and ye, when ye had seen it, repented not afterward, that ye might believe him—Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
Parable of the Wicked Husbandmen (
33. Hear another parable: There was a certain
householder, which planted a vineyard—(See on
and hedged it round about, and digged a
winepress in it, and built a tower—These details are taken,
as is the basis of the parable itself, from that beautiful parable of
and let it out to husbandmen—These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.
and went into a far country—"for a
long time" (
34. And when the time of the fruit drew near, he
sent his servants to the husbandmen—By these "servants" are
meant the prophets and other extraordinary messengers, raised up from
time to time. See on
that they might receive the fruits of
it—Again see on
35. And the husbandmen took his servants, and beat
one—see
and killed another—see
and stoned another—see
36. Again, he sent other servants more than the
first; and they did unto them likewise—see
37. But last of all he sent unto them his son,
saying, They will reverence my son—In Mark (
38. But when the husbandmen saw the son, they said
among themselves—Compare
This is the heir—Sublime expression
this of the great truth, that God's inheritance was destined for, and
in due time is to come into the possession of, His own Son in our
nature (
come, let us kill him, and let us seize on his inheritance—that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."
39. And they caught him, and cast him out of the
vineyard—compare
and slew him.
40. When the lord therefore of the vineyard cometh—This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.
what will he do unto those husbandmen?
41. They say unto him, He will miserably destroy those wicked men—an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.
and will let out his vineyard unto other
husbandmen, which shall render him the fruits in their
seasons—If this answer was given by the Pharisees, to whom
our Lord addressed the parable, they thus unwittingly pronounced their
own condemnation: as did David to Nathan the prophet (
42. Jesus saith unto them. Did ye never read in
the scriptures—(
The stone which the builders rejected,
&c.—A bright Messianic prophecy, which reappears in various
forms (
43. Therefore say I unto you, The kingdom of God—God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.
shall be taken from you, and given to a nation
bringing forth the fruits thereof—that is, the great
evangelical community of the faithful, which, after the extrusion of
the Jewish nation, would consist chiefly of Gentiles, until "all Israel
should be saved" (
44. And whosoever shall fall on this stone shall
be broken: but on whomsoever it shall fall, it will grind him to
powder—The Kingdom of God is here a Temple, in the erection
of which a certain stone, rejected as unsuitable by the
spiritual builders, is, by the great Lord of the House, made the
keystone of the whole. On that Stone the builders were now "falling"
and being "broken" (
45. And when the chief priests and Pharisees had heard his parables—referring to that of the Two Sons and this one of the Wicked Husbandmen.
they perceived that he spake of them.
46. But when they sought to lay hands on
him—which Luke (
they feared the multitude—rather, "the multitudes."
because they took him for a
prophet—just as they feared to say John's baptism was of men,
because the masses took him for a prophet (
CHAPTER 22
This is a different parable from that of the Great
Supper, in
2. The kingdom of heaven is like unto a certain
king, which made a marriage for his son—"In this parable," as
Trench admirably remarks, "we see how
the Lord is revealing Himself in ever clearer light as the central
Person of the kingdom, giving here a far plainer hint than in the last
parable of the nobility of His descent. There He was indeed the Son,
the only and beloved one (
3. and sent forth his servants—representing all preachers of the Gospel.
to call them that were bidden—here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.
to the wedding—or the marriage festivities, when the preparations were all concluded.
and they would not come—as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.
4. my oxen and my fatlings are killed, and all
things are ready; come unto the marriage—This points to those
Gospel calls after Christ's death, resurrection, ascension, and
effusion of the Spirit, to which the parable could not directly allude,
but when only it could be said, with strict propriety, "that all things
were ready." Compare
5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
6. And the remnant took his servants, and entreated them spitefully—insulted them.
and slew them—These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile—the one, contemptuous scorners; the other, bitter persecutors.
7. But when the king—the Great God, who is the Father of our Lord Jesus Christ.
heard thereof, he was wroth—at the affront put both on His Son, and on Himself who had deigned to invite them.
and he sent forth his armies—The
Romans are here styled God's armies, just as the Assyrian is
styled "the rod of His anger" (
and destroyed those murderers—and in what vast numbers did they do it!
and burned up their city—Ah!
Jerusalem, once "the city of the Great King" (
8. The wedding is ready, but they which were bidden were not worthy—for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?
9. Go ye therefore into the highways—the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage—that is, just as they are.
10. So those servants went out into the highways,
and gathered together all as many as they found, both bad and
good—that is, without making any distinction between open
sinners and the morally correct. The Gospel call fetched in Jews,
Samaritans, and outlying heathen alike. Thus far the parable answers to
that of "the Great Supper" (
11. And when the king came in to see the guests—Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man—This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment—The
language here is drawn from the following remarkable passage in
12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless—being self-condemned.
13. Then said the king to the
servants—the angelic ministers of divine vengeance (as in
Bind him hand and foot—putting it out of his power to resist.
and take him away, and cast him into outer
darkness—So
there—in that region and condition.
shall be weeping and gnashing of teeth. See
on
14. For many are called, but few are
chosen—So
For the exposition, see on
For the exposition, see on
CHAPTER 23
For this long and terrible discourse we are indebted,
with the exception of a few verses in Mark and Luke, to Matthew alone.
But as it is only an extended repetition of denunciations uttered not
long before at the table of a Pharisee, and recorded by Luke (
Denunciation of the Scribes and Pharisees
(
The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.
1. Then spake Jesus to the multitude—to the multitudes, "and to his disciples."
2. Saying, The scribes and the Pharisees
sit—The Jewish teachers stood to read, but sat
to expound the Scriptures, as will be seen by comparing
in Moses' seat—that is, as interpreters of the law given by Moses.
3. All therefore—that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and
do—The word "therefore" is thus, it will be seen, of great
importance, as limiting those injunctions which He would have them obey
to what they fetched from the law itself. In requiring implicit
obedience to such injunctions, He would have them to recognize the
authority with which they taught over and above the obligations of the
law itself—an important principle truly; but He who denounced the
traditions of such teachers (
4. For they bind heavy burdens and grievous to be
borne, and lay them on men's shoulders; but they themselves will not
move them—"touch them not" (
with one of their fingers—referring
not so much to the irksomeness of the legal rites, though they were
irksome enough (
5. But all their works they do for to be seen of men—Whatever good they do, or zeal they show, has but one motive—human applause.
they make broad their phylacteries—strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of their
garments—fringes of their upper garments (
6. And love the uppermost rooms at feasts—The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See
on
7. And greetings in the markets, and to be called of men, Rabbi, Rabbi—It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
8. But be not ye called Rabbi; for one is your Master—your Guide, your Teacher.
9. And call no man your father upon the earth: for
one is your Father, which is in heaven, &c.—To construe
these injunctions into a condemnation of every title by which Church
rulers may be distinguished from the flock which they rule, is
virtually to condemn that rule itself; and accordingly the same persons
do both—but against the whole strain of the New Testament and
sound Christian judgment. But when we have guarded ourselves against
these extremes, let us see to it that we retain the full spirit of this
warning against that itch for ecclesiastical superiority which has been
the bane and the scandal of Christ's ministers in every age. (On the
use of the word "Christ" here, see on
11. But he that is greatest among you shall be
your servant—This plainly means, "shall show that he is so by
becoming your servant"; as in
12. And whosoever shall exalt himself shall be
abased—See on
13. But woe unto you, scribes and Pharisees,
hypocrites! for ye shut up the kingdom of heaven against
men—Here they are charged with shutting heaven against
men: in
14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.—Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!
15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte—from heathenism. We have evidence of this in Josephus.
and when he is made, ye make him twofold more the child of hell than yourselves—condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
16. Woe unto you, ye blind guides—Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing—He has incurred no debt.
but whosoever shall swear by the gold of the
temple—meaning not the gold that adorned the temple itself,
but the Corban, set apart for sacred uses (see on
he is a debtor!—that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon
it, he is guilty—It should have been rendered, "he is a
debtor," as in
19. Ye fools, and blind! for whether is greater,
the gift, or the altar that sanctifieth the gift?—(See
20-22. Whoso therefore shall swear by the
altar, &c.—See on
23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise—rather, "dill," as in Margin.
and cummin—In Luke (
and have omitted the weightier matters of the
law, judgment, mercy, and faith—In Luke (
these ought ye to have done, and not to leave the other undone—There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
24. Ye blind guides, which strain at a
gnat—The proper rendering—as in the older English
translations, and perhaps our own as it came from the translators'
hands—evidently is, "strain out." It was the custom, says Trench, of the stricter Jews to strain their
wine, vinegar, and other potables through linen or gauze, lest unawares
they should drink down some little unclean insect therein and thus
transgress (
and swallow a camel—the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
25. within they are full of extortion—In
Luke (
26. Thou blind Pharisee, cleanse first that which
is within the cup and platter, that the outside of them may be clean
also—In Luke (
27. Woe unto you, scribes and Pharisees,
hypocrites! for ye are like whited sepulchres—or, whitewashed
sepulchres. (Compare
which indeed appear beautiful outward, but are
within full of dead men's bones, and of all uncleanness—What
a powerful way of conveying the charge, that with all their fair show
their hearts were full of corruption! (Compare
Wherefore ye be witnesses unto yourselves, that
ye are the children of them which killed the prophets—that
is, "ye be witnesses that ye have inherited, and voluntarily served
yourselves heirs to, the truth-hating, prophet-killing, spirit of your
fathers." Out of pretended respect and honor, they repaired and
beautified the sepulchres of the prophets, and with whining hypocrisy
said, "If we had been in their days, how differently should we have
treated these prophets?" While all the time they were witnesses to
themselves that they were the children of them that killed the
prophets, convicting themselves daily of as exact a resemblance in
spirit and character to the very classes over whose deeds they
pretended to mourn, as child to parent. In
33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?—In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
34. Wherefore, behold, I send unto you prophets,
and wise men, and scribes—The I here is emphatic: "I
am sending," that is, "am about to send." In
unto the blood of Zacharias son of Barachias,
whom ye slew between the temple and the altar—As there is no
record of any fresh murder answering to this description, probably the
allusion is not to any recent murder, but to
36. Verily I say unto you, All these things shall
come upon this generation—As it was only in the last
generation of them that "the iniquity of the Amorites was full" (
Lamentation over Jerusalem, and Farewell to the
Temple (
37. O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee,
&c.—How ineffably grand and melting is this apostrophe! It is
the very heart of God pouring itself forth through human flesh and
speech. It is this incarnation of the innermost life and love of Deity,
pleading with men, bleeding for them, and ascending only to open His
arms to them and win them back by the power of this story of matchless
love, that has conquered the world, that will yet "draw all men unto
Him," and beautify and ennoble Humanity itself! "Jerusalem" here does
not mean the mere city or its inhabitants; nor is it to be viewed
merely as the metropolis of the nation, but as the center of
their religious life—"the city of their solemnities, whither
the tribes went up, to give thanks unto the name of the Lord"; and at
this moment it was full of them. It is the whole family of God, then,
which is here apostrophized by a name dear to every Jew, recalling to
him all that was distinctive and precious in his religion. The intense
feeling that sought vent in this utterance comes out first in the
redoubling of the opening word—"Jerusalem, Jerusalem!" but, next,
in the picture of it which He draws—"that killest the prophets,
and stonest them which are sent unto thee!"—not content with
spurning God's messages of mercy, that canst not suffer even the
messengers to live! When He adds, "How often would I have gathered
thee!" He refers surely to something beyond the six or seven times that
He visited and taught in Jerusalem while on earth. No doubt it points
to "the prophets," whom they "killed," to "them that were sent unto
her," whom they "stoned." But whom would He have gathered so often?
"Thee," truth-hating, mercy-spurning, prophet-killing
Jerusalem—how often would I have gathered thee! Compare
with this that affecting clause in the great ministerial commission,
"that repentance and remission of sins should be preached in His name
among all nations, beginning at Jerusalem!" (
38. Behold, your house—the temple,
beyond all doubt; but their house now, not the Lord's.
See on
is left unto you desolate—deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
39. For I say unto you—and these were
His last words to the impenitent nation, see on
Ye shall not see me henceforth—What?
Does Jesus mean that He was Himself the Lord of the temple, and that it
became "deserted" when He finally left
it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory
is departed from thee! That glory, once visible in the holy of holies,
over the mercy seat, when on the day of atonement the blood of typical
expiation was sprinkled on it and in front of it—called by the
Jews the Shekinah, or the Dwelling, as being the visible
pavilion of Jehovah—that glory, which Isaiah (
till ye shall say, Blessed is he that cometh in
the name of the Lord—that is, till those "Hosannas to the Son
of David" with which the multitude had welcomed Him into the
city—instead of "sore displeasing the chief priests and scribes"
(
CHAPTER 24
For the exposition, see on
CHAPTER 25
This and the following parable are in Matthew alone.
1. Then—at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then
shall the kingdom of heaven be likened unto ten
virgins, which took their lamps, and went forth to meet the
bridegroom—This supplies a key to the parable, whose object
is, in the main, the same as that of the last parable—to
illustrate the vigilant and expectant attitude of faith, in
respect of which believers are described as "they that look for Him"
(
2. And five of them were wise, and five were
foolish—They are not distinguished into good and bad, as
Trench observes, but into "wise" and
"foolish"—just as in
3. They that were foolish took their lamps, and took no oil with them:
4. But the wise took oil in their vessels with
their lamps—What are these "lamps" and this "oil"? Many
answers have been given. But since the foolish as well as the wise took
their lamps and went forth with them to meet the Bridegroom, these
lighted lamps and this advance a certain way in company with the wise,
must denote that Christian profession which is common to all who bear
the Christian name; while the insufficiency of this without something
else, of which they never possessed themselves, shows that "the
foolish" mean those who, with all that is common to them with real
Christians, lack the essential preparation for meeting Christ.
Then, since the wisdom of "the wise" consisted in their taking with
their lamps a supply of oil in their vessels, keeping their lamps
burning till the Bridegroom came, and so fitting them to go in with Him
to the marriage, this supply of oil must mean that inward reality of
grace which alone will stand when He appears whose eyes are as a
flame of fire. But this is too general; for it cannot be for nothing
that this inward grace is here set forth by the familiar symbol of
oil, by which the Spirit of all grace is so constantly
represented in Scripture. Beyond all doubt, this was what was
symbolized by that precious anointing oil with which Aaron and his sons
were consecrated to the priestly office (
5. While the bridegroom tarried—So in
they all slumbered and slept—the wise
as well as the foolish. The world "slumbered" signifies, simply,
"nodded," or, "became drowsy"; while the world "slept" is the usual
word for lying down to sleep, denoting two stages of spiritual
declension—first, that half-involuntary lethargy or drowsiness
which is apt to steal over one who falls into inactivity; and then a
conscious, deliberate yielding to it, after a little vain resistance.
Such was the state alike of the wise and the foolish virgins, even till
the cry of the Bridegroom's approach awoke them. So likewise in the
parable of the Importunate Widow: "When the Son of man cometh, shall He
find faith on the earth?" (
6. And at midnight—that is, the time
when the Bridegroom will be least expected; for "the day of the Lord so
cometh as a thief in the night" (
there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him—that is, Be ready to welcome Him.
7. Then all those virgins arose, and trimmed their lamps—the foolish virgins as well as the wise. How very long do both parties seem the same—almost to the moment of decision! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oil-vessel wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then—with some even superior expositors—to conclude that the foolish virgins must represent true Christians as well as do the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared—the structure of the parable behooved to accommodate itself to this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two classes who profess to love the Lord's appearing is a radical one—the possession by the one class of an enduring principle of spiritual life, and the want of it by the other.
8. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out—rather, as in the Margin, "are going out"; for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ah! now at length they have discovered not only their own folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch; now they are forced, with bitter mortification, to wish they were like them.
9. But the wise answered, Not so; lest there be not enough for us and you—The words "Not so," it will be seen, are not in the original, where the reply is very elliptical—"In case there be not enough for us and you." A truly wise answer this. "And what, then, if we shall share it with you? Why, both will be undone."
but go ye rather to them that sell, and buy for
yourselves—Here again it would be straining the parable
beyond its legitimate design to make it teach that men may get
salvation even after they are supposed and required to have it already
gotten. It is merely a friendly way of reminding them of the proper way
of obtaining the needed and precious article, with a certain reflection
on them for having it now to seek. Also, when the parable speaks of
"selling" and "buying" that valuable article, it means simply, "Go, get
it in the only legitimate way." And yet the word "buy" is significant;
for we are elsewhere bidden, "buy wine and milk without money and
without price," and "buy of Christ gold tried in the fire," &c.
(
10. And while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage: and the door was shut—They are sensible of their past folly; they have taken good advice: they are in the act of getting what alone they lacked: a very little more, and they also are ready. But the Bridegroom comes; the ready are admitted; "the door is shut," and they are undone. How graphic and appalling this picture of one almost saved—but lost!
11. Afterward came also the other virgins, saying,
Lord, Lord, open to us—In
12. But he answered and said, Verily I say unto
you, I know you not—The attempt to establish a difference
between "I know you not" here, and "I never knew you" in
13. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh—This, the moral or practical lesson of the whole parable, needs no comment.
This parable, while closely resembling it, is yet a
different one from that of The Pounds,
in
14. For the kingdom of heaven is as a
man—The ellipsis is better supplied by our translators in the
corresponding passage of Mark (
travelling into a far country—or more
simply, "going abroad." The idea of long "tarrying" is certainly
implied here, since it is expressed in
who called his own servants, and delivered unto
them his goods—Between master and slaves this was not
uncommon in ancient times. Christ's "servants" here mean all who, by
their Christian profession, stand in the relation to Him of entire
subjection. His "goods" mean all their gifts and endowments, whether
original or acquired, natural or spiritual. As all that slaves have
belongs to their master, so Christ has a claim to everything which
belongs to His people, everything which, may be turned to good, and He
demands its appropriation to His service, or, viewing it otherwise,
they first offer it up to Him; as being "not their own, but bought with
a price" (
15. And unto one he gave five talents, to another two, and to another one—While the proportion of gifts is different in each, the same fidelity is required of all, and equally rewarded. And thus there is perfect equity.
to every man according to his several ability—his natural capacity as enlisted in Christ's service, and his opportunities in providence for employing the gifts bestowed on him.
and straightway took his
journey—Compare
16. Then he that had received the five talents went and traded with the same—expressive of the activity which he put forth and the labor he bestowed.
and made them other five talents.
17. And likewise he that had received two he also gained other two—each doubling what he received, and therefore both equally faithful.
18. But he that had received one went and digged in the earth, and hid his lord's money—not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be returned, just as he got it.
19. After a long time the lord of those servants cometh and reckoneth with them—That any one—within the lifetime of the apostles at least—with such words before them, should think that Jesus had given any reason to expect His Second Appearing within that period, would seem strange, did we not know the tendency of enthusiastic, ill-regulated love of His appearing ever to take this turn.
20. Lord, thou deliveredst unto me five talents;
behold, I have gained besides them five talents more—How
beautifully does this illustrate what the beloved disciple says of
"boldness in the day of judgment," and his desire that "when He shall
appear we may have confidence, and not be ashamed before Him at His
coming!" (
21. His lord said unto him, Well done—a single word, not of bare satisfaction, but of warm and delighted commendation. And from what Lips!
thou hast been faithful over a few things, I will make thee ruler over many things, &c.
22. He also that had received two talents came
… good and faithful servant: thou hast been faithful over a few
things, I will make thee ruler over many things—Both are
commended in the same terms, and the reward of both is precisely the
same. (See on
enter thou into the joy of thy
lord—thy Lord's own joy. (See
24. Then he which had received the one talent came
and said, Lord, I knew thee that thou art an hard man—harsh.
The word in Luke (
reaping where thou hast not sown, and gathering where thou hast not strawed—The sense is obvious: "I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was impracticable, and dissatisfied with what was attainable." Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness.
25. And I was afraid—of making matters worse by meddling with it at all.
and went and hid thy talent in the earth—This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whom Trench refers, who, in the early Church, pleaded that they had enough to do with their own souls, and were afraid of losing them in trying to save others; and so, instead of being the salt of the earth, thought rather of keeping their own saltness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren.
Thou wicked and slothful servant—"Wicked" or "bad" means "falsehearted," as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness: it consisted, it seems, not in his doing anything against, but simply nothing for his master.
Thou knewest that I reap where I sowed not, and gather where I have not strawed—He takes the servant's own account of his demands, as expressing graphically enough, not the hardness which he had basely imputed to him, but simply his demand of a profitable return for the gift entrusted.
27. thou oughtest therefore to have put my money to the exchangers—the bankers.
and then at my coming I should have received mine own with usury—interest.
29. For unto every one that hath shall be
given, &c.—See on
30. And cast ye—cast ye out.
the unprofitable servant—the useless servant, that does his Master no service.
into outer darkness—the darkness which
is outside. On this expression see on
there shall be weeping and gnashing of
teeth—See on
The close connection between this sublime scene—peculiar to Matthew—and the two preceding parables is too obvious to need pointing out.
31. When the Son of man shall come in his glory—His personal glory.
and all the holy angels with him—See
then shall he sit upon the throne of his glory—the glory of His judicial authority.
32. And before him shall be gathered all nations—or, "all the nations." That this should be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of Olshausen, Stier, Keil, Alford (though latterly with some diffidence), and of a number, though not all, of those who hold that Christ will come the second time before the millennium, and that the saints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judgment Day, that they should be thought to have done—or left undone—anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that if this scene does not describe a personal, public, final judgment on men, according to the treatment they have given to Christ—and consequently men within the Christian pale—we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does indeed possess that incomparable simplicity and transparency of meaning which, by universal consent, has been ascribed to it. If it be said, But how can this be the general judgment, if only those within the Christian pale be embraced by it?—we answer, What is here described, as it certainly does not meet the case of all the family of Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the point of view here presented. Other explanations will come up in the course of our exposition.
and he shall separate them—now for the first time; the two classes having been mingled all along up to this awful moment.
as a shepherd divideth his sheep from the
goats—(See
33. And he shall set the sheep on his right
hand—the side of honor (
but the goats on the left—the side consequently of dishonor.
34. Then shall the King—Magnificent title, here for the first and only time, save in parabolical language, given to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom, He will put on all His regal majesty.
say unto them on his right hand, Come—the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it is addressed exclusively to such as have come and found rest. It is still, "Come," and to "rest" too; but to rest in a higher style, and in another region.
ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world—The whole story of this their blessedness is given by the apostle, in words which seem but an expression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love." They were chosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be holy and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ.
35. For I was an hungered … thirsty … a stranger, &c.
36. Naked … sick … prison, and ye came unto me.
37-39. Then shall the righteous answer him, &c.
40. And the King shall answer and say unto them, Verily I say unto you, &c.—Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people! "I was an hungered, and ye gave Me meat," &c.—"Not we," they reply. "We never did that, Lord: We were born out of due time, and enjoyed not the privilege of ministering unto Thee." "But ye did it to these My brethren, now beside you, when cast upon your love." "Truth, Lord, but was that doing it to Thee? Thy name was indeed dear to us, and we thought it a great honor to suffer shame for it. When among the destitute and distressed we discerned any of the household of faith, we will not deny that our hearts leapt within us at the discovery, and when their knock came to our dwelling, 'our bowels were moved,' as though 'our Beloved Himself had put in His hand by the hole of the door.' Sweet was the fellowship we had with them, as if we had 'entertained angels unawares'; all difference between giver and receiver somehow melted away under the beams of that love of Thine which knit us together; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors—not they. But, Lord, were we all that time in company with Thee? … Yes, that scene was all with Me," replies the King—"Me in the disguise of My poor ones. The door shut against Me by others was opened by you—'Ye took Me in.' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visiting Me in My lonely cell at the risk of your own lives, and cheering My solitude; ye gave Me a coat, for I shivered; and then I felt warm. With cups of cold water ye moistened My parched lips; when famished with hunger ye supplied Me with crusts, and my spirit revived—/Ye did it unto Me.'" What thoughts crowd upon us as we listen to such a description of the scenes of the Last Judgment! And in the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural, is that view of it to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the Christian view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Father" are made to ask here. If there were any difficulty in explaining this, the difficulty of the other view is such as to make it, at least, insufferable. But there is no real difficulty. The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds: that they found Him hungry, and supplied Him with food: that they brought water to Him, and slaked His thirst; that seeing Him naked and shivering, they put warm clothing upon Him, paid Him visits when lying in prison for the truth, and sat by His bedside when laid down with sickness. This is the astonishing interpretation which Jesus says "the King" will give to them of their own actions here below. And will any Christian reply, "How could this astonish them? Does not every Christian know that He does these very things, when He does them at all, just as they are here represented?" Nay, rather, is it conceivable that they should not be astonished, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come forth, "Ye did all this unto Me." Oh, can we imagine such a word addressed to ourselves, and then fancy ourselves replying, "Of course we did—To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, what they were about?" Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King?
41.Then shall he say also unto them on the left hand, Depart from me, ye cursed, &c.—As for you on the left hand, ye did nothing for Me. I came to you also, but ye knew Me not: ye had neither warm affections nor kind deeds to bestow upon Me: I was as one despised in your eyes." "In our eyes, Lord? We never saw Thee before, and never, sure, behaved we so to Thee." "But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Mine—Depart from Me, ye cursed!"
46. And these shall go away—these
"cursed" ones. Sentence, it should seem, was first
pronounced—in the hearing of the wicked—upon the
righteous, who thereupon sit as assessors in the judgment upon
the wicked (
into everlasting punishment—or, as in
but the righteous into life eternal—that is, "life everlasting." The word in both clauses, being in the original the same, should have been the same in the translation also. Thus the decisions of this awful day will be final, irreversible, unending.
CHAPTER 26
For the exposition, see on
For the exposition, see on
For the exposition, see on
For the exposition, see on
For the exposition, see on
For the exposition, see on
CHAPTER 27
Jesus Led Away to Pilate (
For the exposition of this portion, see on
Remorse and Suicide of Judas (
This portion is peculiar to Matthew. On the progress
of guilt in the traitor, see on
3. Then Judas, which had betrayed him, when he saw that he was condemned—The condemnation, even though not unexpected, might well fill him with horror. But perhaps this unhappy man expected, that, while he got the bribe, the Lord would miraculously escape, as He had once and again done before, out of His enemies' power: and if so, his remorse would come upon him with all the greater keenness.
repented himself—but, as the issue too
sadly showed, it was "the sorrow of the world, which worketh death"
(
and brought again the thirty pieces of silver to the chief priests and elders—A remarkable illustration of the power of an awakened conscience. A short time before, the promise of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it!
4. Saying, I have sinned in that I have betrayed
the innocent blood—What a testimony this to Jesus! Judas had
been with Him in all circumstances for three years; his post, as
treasurer to Him and the Twelve (
And they said, What is that to us? see thou to that—"Guilty or innocent is nothing to us: We have Him now—begone!" Was ever speech more hellish uttered?
5. And he cast down the pieces of silver—The sarcastic, diabolical reply which he had got, in place of the sympathy which perhaps he expected, would deepen his remorse into an agony.
in the temple—the temple proper,
commonly called "the sanctuary," or "the holy place," into which only
the priests might enter. How is this to be explained? Perhaps he flung
the money in after them. But thus were fulfilled the words of the
prophet—"I cast them to the potter in the house of the Lord"
(
and departed, and went and hanged
himself—For the details, see on
6. And the chief priests took the silver pieces,
and said, It is not lawful for to put them into the
treasury—"the Corban," or chest containing the money
dedicated to sacred purposes (see on
because it is the price of blood—How scrupulous now! But those punctilious scruples made them unconsciously fulfil the Scripture.
9. Then was fulfilled that which was spoken by
Jeremy the prophet, saying—(
For the exposition, see on
For the exposition, see on
For the exposition, see on
The Veil Rent (
51. And, behold, the veil of the temple was rent
in twain from the top to the bottom—This was the thick and
gorgeously wrought veil which was hung between the "holy place" and the
"holiest of all," shutting out all access to the presence of God as
manifested "from above the mercy seat and from between the
cherubim"—"the Holy Ghost this signifying, that the way into the
holiest of all was not yet made manifest" (
An Earthquake—The Rocks Rent—The
Graves Opened, that the Saints Which Slept in Them Might Come Forth
after Their Lord's Resurrection (
51. and the earth did quake—From what follows it would seem that this earthquake was local, having for its object the rending of the rocks and the opening of the graves.
and the rocks rent—"were rent"—the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion which at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot.
52. And the graves were opened; and many bodies of
the saints which slept arose—These sleeping saints (see on
and went into the holy city—that city where He, in virtue of whose resurrection they were now alive, had been condemned.
and appeared unto many—that there
might be undeniable evidence of their own resurrection first, and
through it of their Lord's. Thus, while it was not deemed fitting that
He Himself should appear again in Jerusalem, save to the disciples,
provision was made that the fact of His resurrection should be left in
no doubt. It must be observed, however, that the resurrection of these
sleeping saints was not like those of the widow of Nain's son, of
Jairus' daughter, of Lazarus, and of the man who "revived and stood
upon his feet," on his dead body touching the bones of Elisha (
The Centurion's Testimony (
54. Now when the centurion—the military superintendent of the execution.
and they that were with him watching Jesus, saw the earthquake—or felt it and witnessed its effects.
and those things that were done—reflecting upon the entire transaction.
they feared greatly—convinced of the presence of a Divine Hand.
saying, Truly this was the Son of
God—There cannot be a reasonable doubt that this expression
was used in the Jewish sense, and that it points to the claim which
Jesus made to be the Son of God, and on which His condemnation
expressly turned. The meaning, then, clearly is that He must have been
what He professed to be; in other words, that He was no impostor. There
was no medium between those two. See, on the similar testimony of the
penitent thief—"This man hath done nothing amiss"—
The Galilean Women (
55. And many women were there beholding afar off, which followed Jesus—The sense here would be better brought out by the use of the pluperfect, "which had followed Jesus."
from Galilee, ministering unto him—As
these dear women had ministered to Him during His glorious missionary
tours in Galilee (see on
56. Among which was Mary Magdalene—(See
on
and Mary the mother of James and
Joses—the wife of Cleophas, or rather Clopas, and sister of
the Virgin (
and the mother of Zebedee's
children—that is, Salome: compare
The Taking Down from the Cross and the Burial
(
For the exposition of this portion, see on
The Women Mark the Sacred Spot that They Might
Recognize It on Coming Thither to Anoint the Body (
61. And there was Mary Magdalene, and the other
Mary—"the mother of James and Joses," mentioned before (
sitting over against the
sepulchre—(See on
The Sepulchre Guarded (
62. Now the next day, that followed the day of the
preparation—that is, after six o'clock of our Saturday
evening. The crucifixion took place on the Friday and all was
not over till shortly before sunset, when the Jewish sabbath commenced;
and "that sabbath day was an high day" (
63. Saying, Sir, we remember that that deceiver—Never, remarks Bengel, will you find the heads of the people calling Jesus by His own name. And yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifle in their own minds, as well as crush in Pilate's, in case he should have any lurking suspicion that he had done wrong in yielding to them.
said, while he was yet alive—Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion.
After three days—which, according to the customary Jewish way of reckoning, need signify no more than "after the commencement of the third day."
I will rise again—"I rise," in the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that they understood Him to look forward confidently to its occurring on the very day named.
64. Command therefore that the sepulchre be made sure—by a Roman guard.
until the third day—after which, if He still lay in the grave, the imposture of His claims would be manifest to all.
and say unto the people, he is risen from the dead—Did they really fear this?
so the last error shall be worse than the first—the imposture of His pretended resurrection worse than that of His pretended Messiahship.
65. Pilate said unto them, Ye have a watch—The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.
go your way, make it as sure as ye can—as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.
66. So they went, and made the sepulchre sure,
sealing the stone—which Mark (
and setting a watch—to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, seal-secured sepulchre shall preserve the sleeping dust of the Son of God free from all indignities, in undisturbed, sublime repose; while their watch shall be His guard of honor until the angels shall come to take their place.
CHAPTER 28
The Resurrection Announced to the Women (
1. In the end of the sabbath, as it began to dawn—after the Sabbath, as it grew toward daylight.
toward the first day of the week—Luke
(
came Mary Magdalene, and the other
Mary—"the mother of James and Joses" (see on
to see the sepulchre—with a view to
the anointing of the body, for which they had made all their
preparations. (See on
And, behold, there was—that is, there had been, before the arrival of the women.
a great earthquake; for the angel of the Lord descended from heaven, &c.—And this was the state of things when the women drew near. Some judicious critics think all this was transacted while the women were approaching; but the view we have given, which is the prevalent one, seems the more natural. All this august preparation—recorded by Matthew alone—bespoke the grandeur of the exit which was to follow. The angel sat upon the huge stone, to overawe, with the lightning-luster that darted from him, the Roman guard, and do honor to his rising Lord.
3. His countenance—appearance.
was like lightning, and his raiment white as snow—the one expressing the glory, the other the purity of the celestial abode from which he came.
4. And for fear of him the keepers did shake, and became as dead men—Is the sepulchre "sure" now, O ye chief priests? He that sitteth in the heavens doth laugh at you.
5. And the angel answered and said unto the women,
Fear not ye—The "ye" here is emphatic, to contrast their case
with that of the guards. "Let those puny creatures, sent to keep the
Living One among the dead, for fear of Me shake and become as dead men
(
for I know that ye seek Jesus, which was crucified—Jesus the Crucified.
6. He is not here; for he is risen, as he
said—See on
Come—as in
see the place where the Lord
lay—Charming invitation! "Come, see the spot where the Lord
of glory lay: now it is an empty grave: He lies not here, but He
lay there. Come, feast your eyes on it!" But see on
7. And go quickly, and tell his
disciples—For a precious addition to this, see on
that he is risen from the dead; and, behold, he
goeth before you into Galilee—to which those women belonged
(
there shall ye see him—This must refer
to those more public manifestations of Himself to large numbers of
disciples at once, which He vouchsafed only in Galilee; for
individually He was seen of some of those very women almost immediately
after this (
Lo, I have told you—Behold, ye have this word from the world of light!
8. And they departed quickly—Mark (
from the sepulchre with fear and great
joy—How natural this combination of feelings! See on a
similar statement of
and did run to bring his disciples
word—"Neither said they anything to any man [by the way]; for
they were afraid" (
Appearance to the Women (
This appearance is recorded only by Matthew.
9. And as they went to tell his disciples, behold, Jesus met them, saying, All hail!—the usual salute, but from the lips of Jesus bearing a higher signification.
And they came and held him by the feet—How truly womanly!
10. Then said Jesus unto them, Be not afraid—What dear associations would these familiar words—now uttered in a higher style, but by the same Lips—bring rushing back to their recollection!
go tell my brethren that they go into Galilee,
and there shall they see me—The brethren here meant must have
been His brethren after the flesh (compare
The Guards Bribed (
The whole of this important portion is peculiar to Matthew.
11. Now when they were going—while the women were on their way to deliver to His brethren the message of their risen Lord.
some of the watch came into the city, and showed unto the chief priests all the things that were done—Simple, unsophisticated soldiers! How could ye imagine that such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing it was death to a Roman soldier to be proved asleep when on guard? and of course that was the only other explanation of the case.
12. And when they were assembled with the elders—But Joseph at least was absent: Gamaliel probably also; and perhaps others.
and had taken counsel, they gave large money unto the soldiers—It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what contempt must these soldiers have regarded the Jewish ecclesiastics!
13. Saying, Say ye, His disciples came by night, and stole him away while we slept—which, as we have observed, was a capital offense for soldiers on guard.
14. And if this come to the governor's ears—rather, "If this come before the governor"; that is, not in the way of mere report, but for judicial investigation.
we will persuade him, and secure
you—The "we" and the "you" are emphatic here—"we shall
[take care to] persuade him and keep you from trouble," or "save you
harmless." The grammatical form of this clause implies that the thing
supposed was expected to happen. The meaning then is, "If this come
before the governor—as it likely will—we shall see to it
that," &c. The "persuasion" of Pilate meant, doubtless, quieting
him by a bribe, which we know otherwise he was by no means above taking
(like Felix afterwards,
15. So they took the money, and did as they were taught—thus consenting to brand themselves with infamy.
and this saying is commonly reported among the Jews until this day—to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story lasted so long. But those who are resolved not to come to the light will catch at straws. Justin Martyr, who flourished about A.D. 170, says, in his Dialogue with Trypho the Jew, that the Jews dispersed the story by means of special messengers sent to every country.
16. Then the eleven disciples went away into Galilee—but certainly not before the second week after the resurrection, and probably somewhat later.
into a mountain where Jesus had appointed
them—It should have been rendered "the mountain," meaning
some certain mountain which He had named to them—probably the
night before He suffered, when He said, "After I am risen, I will go
before you into Galilee" (
17. And when they saw him, they worshipped him; but some doubted—certainly none of "the Eleven," after what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them.
19. Go ye therefore, and teach all nations—rather, "make disciples of all nations"; for "teaching," in the more usual sense of that word, comes in afterwards, and is expressed by a different term.
baptizing them in the name of the Father, and of
the Son, and of the Holy Ghost—It should be, "into the name";
as in
20. Teaching them—This is teaching in the more usual sense of the term; or instructing the converted and baptized disciples.
to observe all things whatsoever I have commanded you: and, lo, I—The "I" here is emphatic. It is enough that I
am with you alway—"all the days"; that is, till making converts, baptizing, and building them up by Christian instruction, shall be no more.
even unto the end of the world. Amen—This glorious Commission embraces two primary departments, the Missionary and the Pastoral, with two sublime and comprehensive Encouragements to undertake and go through with them.
First, The Missionary
department (
Second, The Pastoral
department (
What must have been the feelings which such a Commission awakened? "We who have scarce conquered our own misgivings—we, fishermen of Galilee, with no letters, no means, no influence over the humblest creature, conquer the world for Thee, Lord? Nay, Lord, do not mock us." "I mock you not, nor send you a warfare on your own charges. For"—Here we are brought to
Third, The Encouragements to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself.
First Encouragement: "All power in heaven"—the whole power of Heaven's love and wisdom and strength, "and all power in earth"—power over all persons, all passions, all principles, all movements—to bend them to this one high object, the evangelization of the world: All this "is given unto Me." as the risen Lord of all, to be by Me placed at your command—"Go ye therefore." But there remains a
Second Encouragement: "And lo! I am with you all the days"—not only to perpetuity, but without one day's interruption, "even to the end of the world," The "Amen" is of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.
THE GOSPEL ACCORDING TO
MARK
Commentary by David Brown
INTRODUCTION
That the Second Gospel
was written by Mark is universally agreed, though by what Mark, not so.
The great majority of critics take the writer to be "John whose surname
was Mark," of whom we read in the Acts, and who was "sister's son to
Barnabas" (
Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says Papias (according to the testimony of Eusebius, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect Irenæus [Against Heresies, 3. 1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And Clement of Alexandria is still more specific, in a passage preserved to us by Eusebius [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." Eusebius' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther—to Origen, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to Jerome, who but echoes Eusebius.
This, certainly, is a remarkable chain of testimony;
which, confirmed as it is by such striking internal evidence, may be
regarded as establishing the fact that the Second Gospel was drawn up
mostly from materials furnished by Peter. In Da
Costa's Four Witnesses the reader will find this internal
evidence detailed at length, though all the examples are not equally
convincing. But if the reader will refer to our remarks on
It remains only to advert, in a word or two, to the
readers for whom this Gospel was, in the first instance,
designed, and the date of it. That it was not for Jews
but Gentiles, is evident from the great number of explanations
of Jewish usages, opinions, and places, which to a Jew would at that
time have been superfluous, but were highly needful to a Gentile. We
can here but refer to
CHAPTER 1
1. The beginning of the gospel of Jesus Christ, the Son of God—By the "Gospel" of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorification, and of the begun Gathering of Believers in His Name. The abruptness with which he announces his subject, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John and records the Baptism and Temptation of Jesus—as if impatient to come to the Public Life of the Lord of glory—have often been noticed as characteristic of this Gospel—a Gospel whose direct, practical, and singularly vivid setting imparts to it a preciousness peculiar to itself. What strikes every one is, that though the briefest of all the Gospels, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, that wherever the finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, they leave indelible impressions upon all the thoughtful and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to show, that though it was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only-begotten of the Father.
2, 3. As it is written in the prophets, Behold, I
send my messenger before thy face, which shall prepare thy way before
thee—(
3. The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight—The
second of these quotations is given by Matthew and Luke in the same
connection, but they reserve the former quotation till they have
occasion to return to the Baptist, after his imprisonment (
See on
See on
See on
21. And they went into Capernaum—(See on
and straightway on the sabbath day he entered into the synagogue, and taught—This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.
22. And they were astonished at his doctrine—or "teaching"—referring quite as much to the manner as the matter of it.
for he taught them as one that had authority,
and not as the scribes—See on
23. And there was in their synagogue a man with an unclean spirit—literally, "in an unclean spirit"—that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits—some twenty times in the Gospels—is not to be overlooked.
and he cried out—as follows:
24. Saying, Let us alone—or rather, perhaps, "ah!" expressive of mingled astonishment and terror.
what have we to do with thee—an
expression of frequent occurrence in the Old Testament (
thou Jesus of Nazareth—"Jesus,
Nazarene!" an epithet originally given to express contempt, but soon
adopted as the current designation by those who held our Lord in honor
(
art thou come to destroy us?—In the
case of the Gadarene demoniac the question was, "Art Thou come hither
to torment us before the time?" (
I know thee who thou art, the Holy One of
God—This and other even more glorious testimonies to our Lord
were given, as we know, with no good will, but in hope that, by the
acceptance of them, He might appear to the people to be in league with
evil spirits—a calumny which His enemies were ready enough to
throw out against Him. But a Wiser than either was here, who invariably
rejected and silenced the testimonies that came to Him from beneath,
and thus was able to rebut the imputations of His enemies against Him
(
25. And Jesus rebuked him, saying, Hold thy peace,
and come out of him—A glorious word of command. Bengel remarks that it was only the testimony borne
to Himself which our Lord meant to silence. That he should afterwards
cry out for fear or rage (
26. And when the unclean spirit had torn
him—Luke (
and cried with a loud voice—the voice of enforced submission and despair.
he came out of him—Luke (
27. What thing is this? what new doctrine—teaching
is this?—The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.
28. And immediately his fame spread abroad throughout all the region round about Galilee—rather, "the whole region of Galilee"; though some, as Meyer and Ellicott, explain it of the country surrounding Galilee.
29. And forthwith, when they were come out of the
synagogue—so also in
they entered into the house of Simon and Andrew,
with James and John—The mention of these four—which is
peculiar to Mark—is the first of those traces of Peter's hand in
this Gospel, of which we shall find many more. The house being his, and
the illness and cure so nearly affecting himself, it is interesting to
observe this minute specification of the number and names of the
witnesses; interesting also as the first occasion on which the sacred
triumvirate of Peter and James and John are selected from among the
rest, to be a threefold cord of testimony to certain events in their
Lord's life (see on
30. But Simon's wife's mother lay sick of a
fever—Luke, as was natural in "the beloved physician"
(
and anon—immediately.
they tell him of her—naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.
31. And he came and took her by the hand—rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."
and lifted her up—This act of condescension, most felt doubtless by Peter, is recorded only by Mark.
and immediately the fever left her, and she ministered unto them—preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.
32. And at even, when the sun did set—so
they brought unto him all that were diseased,
and them that were possessed with devils—the demonized. From
33. And all the city was gathered together at the door—of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.
34. And he healed many that were sick of divers
diseases, and cast out many devils—In
and suffered not the devils to speak, because
they knew him—Evidently they would have spoken, if
permitted, proclaiming His Messiahship in such terms as in the
synagogue; but once in one day, and that testimony immediately
silenced, was enough. See on
35. And in the morning—that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.
rising up a great while before day—"while it was yet night," or long before daybreak.
he went out—all unperceived from Peter's house, where He slept.
and departed into a solitary place, and there
prayed—or, "continued in prayer." He was about to begin His
first preaching and healing circuit; and as on similar solemn occasions
(
36. And Simon and they that were with him followed
after him—rather, "pressed after Him." Luke (
37. And when they had found him—evidently after some search.
they said unto him, All men seek for
thee—By this time, "the multitudes" who, according to Luke
(
38. And he said unto them, Let us go—or, according to another reading, "Let us go elsewhere."
into the next towns—rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.
that I may preach there also; for therefore came
I forth—not from Capernaum, as De
Wette miserably interprets, nor from His privacy in the desert
place, as Meyer, no better; but from the
Father. Compare
See on
CHAPTER 2
This incident, as remarked on
1. And again he entered into
Capernaum—"His own city" (
and it was noised that he was in the
house—no doubt of Simon Peter (
2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door—This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.
and he preached the word unto
them—that is, indoors; but in the hearing, doubtless, of the
multitude that pressed around. Had He gone forth, as He naturally
would, the paralytic's faith would have had no such opportunity to
display itself. Luke (
3. And they come unto him—that is, towards the house where He was.
bringing one sick of the palsy—"lying
on a bed" (
which was borne of four—a graphic particular of Mark only.
4. And when they could not come nigh unto him for
the press—or, as in Luke (
they uncovered the roof where he was: and when they had broken it up, they let down the bed—or portable couch
wherein the sick of the palsy lay—Luke
(
5. When Jesus saw their faith—It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated—a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.
he said unto the sick of the palsy,
Son—"be of good cheer" (
thy sins be forgiven thee—By the word
"be," our translators perhaps meant "are," as in Luke (
6. But there were certain of the
scribes—"and the Pharisees" (
sitting there—those Jewish
ecclesiastics who, as Luke told us (
and reasoning in their hearts.
7. Why doth this man thus speak blasphemies? who
can forgive sins but God only?—In this second question they
expressed a great truth. (See
8. Why reason ye these things in your
hearts—or, as in Matthew, (
9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee—or "are forgiven thee";
or to say, Arise, and take up thy bed and walk?—"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."
10. But that ye may know that the Son of man hath power on earth to forgive sins—that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.
(he saith to the sick of the palsy),
11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house—This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.
12. And immediately he arose, took up the bed—"Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed."
and went forth before them all—proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."
We never saw it on this fashion—"never
saw it thus," or, as we say, "never saw the like." In Luke (
See on
See on
See on
CHAPTER 3
See on
See on
See on
See on
CHAPTER 4
1. And he began again to teach by the seaside: and there was gathered unto him a great multitude—or, according to another well-supported reading, "a mighty" or "immense multitude."
so that he entered into a ship—rather,
"the ship," meaning the one mentioned in
and sat in the sea; and the whole multitude was
by the sea on the land—crowded on the seashore to listen to
Him. (See on
2. And he taught them many things by parables, and said unto them in his doctrine—or "teaching."
Parable of the Sower (
3. Hearken; Behold, there went out a sower to
sow—What means this? See on
First Case: The
Wayside. (
4. And it came to pass, as he sowed, some fell by the wayside—by the side of the hard path through the field, where the soil was not broken up.
and the fowls of the air came and
devoured it up—Not only could the seed not get beneath the
surface, but "it was trodden down" (
Second Case: The
Stony or rather, Rocky Ground.
(
5. And some fell on stony ground, where it had not
much earth—"the rocky ground"; in Matthew (
Third Case: The Thorny
Ground. (
7. And some fell among thorns, and the thorns grew
up, and choked it, and it yielded no fruit—This case is that
of ground not thoroughly cleaned of the thistles, &c.; which,
rising above the good seed, "choke" or "smother" it, excluding light
and air, and drawing away the moisture and richness of the soil. Hence
it "becomes unfruitful" (
Fourth Case: The Good
Ground. (
8. And other fell on good ground, and did yield
fruit, &c.—The goodness of this last soil consists in its
qualities being precisely the reverse of the other three soils: from
its softness and tenderness, receiving and cherishing the seed; from
its depth, allowing it to take firm root, and not quickly losing its
moisture; and from its cleanness, giving its whole vigor and sap to the
plant. In such a soil the seed "brings forth fruit," in all different
degrees of profusion, according to the measure in which the soil
possesses those qualities. See on
9. And he said unto them, He that hath ears to hear, let him hear.
After this parable is recorded the Evangelist says:
10. And when he was alone, they that were about him with the twelve—probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.
asked of him the parable—The reply
would seem to intimate that this parable of the sower was of that
fundamental, comprehensive, and introductory character which we have
assigned to it (see on
Reason for Teaching in Parables (
11, 12. And he said unto them, Unto you it is
given to know the mystery of the kingdom of God: but unto them,
&c.—See on
13. Know ye not this parable? and how then will ye
know all parables?—Probably this was said not so much in the
spirit of rebuke, as to call their attention to the exposition of it
which He was about to give, and so train them to the right apprehension
of His future parables. As in the parables which we have endeavored to
explain in
14. The sower soweth the word—or, as in
Luke (
15. And these are they by the wayside, where the
word is sown; but, when they have heard, &c.—or, more
fully (
16. And these are they likewise which are sown on
stony ground, &c.—"Immediately" the seed in such a case
"springs up"—all the quicker from the shallowness of the
soil—"because it has no depth of earth." But the sun, beating on
it, as quickly scorches and withers it up, "because it has no root"
(
18. And these are they which are sown among thorns; such as hear the word,
19. And the cares of this world, and the
deceitfulness of riches, and the lusts of other things entering
in—or "the pleasures of this life" (
choke the word, and it becometh
unfruitful—First, "The cares of this world"—anxious,
unrelaxing attention to the business of this present life; second, "The
deceitfulness of riches"—of those riches which are the fruit of
this worldly "care"; third, "The pleasures of this life," or "the lusts
of other things entering in"—the enjoyments in themselves may be
innocent, which worldly prosperity enables one to indulge. These
"choke" or "smother" the word; drawing off so much of
one's attention, absorbing so much of one's interest, and using up so
much of one's time, that only the dregs of these remain for spiritual
things, and a fagged, hurried, and heartless formalism is at length all
the religion of such persons. What a vivid picture is this of the
mournful condition of many, especially in great commercial countries,
who once promised much fruit! "They bring no fruit to
perfection" (
20. And these are they which are sown on good
ground; such as hear the word, and receive it, and bring forth fruit,
some thirtyfold, some sixty, and some an hundred—A heart soft
and tender, stirred to its depths on the great things of eternity, and
jealously guarded from worldly engrossments, such only is the "honest
and good heart" (
21. And he said unto them, Is a candle—or "lamp"
brought to be put under a bushel, or under a
bed? and not to be set on a candlestick?—"that they which
enter in may see the light" (
22. For there is nothing hid which shall not be
manifested, &c.—See on
23. If any man have ears to hear, let him
hear—This for the second time on the same subject (see on
24. And he saith unto them, Take heed what ye
hear—In Luke (
with what measure ye mete, it shall be measured
to you—See on
and unto you that hear—that is, thankfully, teachably, profitably.
shall more be given.
25. For he that hath, to him shall be given; and
he that hath not, from him shall be taken even that which he
hath—or "seemeth to have," or "thinketh he hath." (See on
Parable of the Seed Growing We Know Not How
(
This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of the word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness.
26, 27. So is the kingdom of God, as if a man
should cast seed into the ground; and should sleep, and rise night and
day—go about his other ordinary occupations, leaving it to
the well-known laws of vegetation under the genial influences of
heaven. This is the sense of "the earth bringing forth fruit of
herself," in
28. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear—beautiful allusion to the succession of similar stages, though not definitely marked periods, in the Christian life, and generally in the kingdom of God.
29. But when the fruit is brought forth—to maturity
immediately he putteth in the sickle, because the harvest is come—This charmingly points to the transition from the earthly to the heavenly condition of the Christian and the Church.
Parable of the Mustard Seed (
For the exposition of this portion, see on
33. And with many such parables spake he the word
unto them, as they were able to hear it—Had this been said in
the corresponding passage of Matthew, we should have concluded that
what that Evangelist recorded was but a specimen of other parables
spoken on the same occasion. But Matthew (
34. But without a parable spake he not unto
them—See on
and when they were alone, he expounded all
things to his disciples—See on
The time of this section is very definitely marked by our Evangelist, and by him alone, in the opening words.
Jesus Stills a Tempest on the Sea of Galilee
(
35. And the same day—on which He spoke
the memorable parables of the
when the even was come—(See on
he saith unto them, Let us pass over unto the other side—to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing the message of salvation, amid the wonder which that marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into them.
36. And when they had sent away the multitude, they took him even as he was in the ship—that is, without any preparation, and without so much as leaving the vessel, out of which He had been all day teaching.
And there were also with him other little ships—with passengers, probably, wishing to accompany Him.
37. And there arose a great storm of wind—"a tempest of wind." To such sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on the east by lofty mountain ranges, while on the west the hills are intersected by narrow gorges through which the wind sweeps across the lake, and raises its waters with great rapidity into a storm.
and the waves beat into the ship—kept beating or pitching on the ship.
so that it was now full—rather, "so
that it was already filling." In Matthew (
38. And he was in the hinder part of the ship—or stern.
asleep on a pillow—either a place in the vessel made to receive the head, or a cushion for the head to rest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crossing the lake, He sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb.
and they awake him, and say unto him,
Master—or "Teacher." In Luke (
carest thou not that we
perish?—Unbelief and fear made them sadly forget their place,
to speak so. Matthew (
39. And he arose, and rebuked the
wind—"and the raging of the water" (
and said unto the sea, Peace, be still—two sublime words of command, from a Master to His servants, the elements.
And the wind ceased, and there was a great calm—The sudden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to both elements at once.
40. And he said unto them, Why are ye so fearful?—There is a natural apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything.
how is it that ye have no faith?—next
to none, or none in present exercise. In Matthew (
41. And they feared exceedingly—were struck with deep awe.
and said one to another, What manner of man is
this, that even the wind and the sea obey him?—"What is this?
Israel has all along been singing of Jehovah, 'Thou rulest the raging of the sea: when
the waves thereof arise, Thou stillest them!' 'The Lord on high is
mightier than the noise of many waters, yea, than the mighty waves of
the sea!' (
CHAPTER 5
Glorious Cure of the Gadarene Demoniac (
1. And they came over unto the other side of the sea, into the country of the Gadarenes.
2. And when he was come out of the ship,
immediately—(see
there met him a man with an unclean
spirit—"which had devils [demons] long time" (
3. Who had his dwelling among the
tombs—Luke (
4. Because that he had been often bound with
fetters and chains, &c.—Luke says (
5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones—Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.
6. But when he saw Jesus afar off, he ran and worshipped him—not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.
7. What have I to do with thee, Jesus, Son of the
most high God? I adjure thee by God, that thou torment me
not—or, as in
8. For he said unto him—that is, before the unclean spirit cried out.
Come out of the man, unclean spirit!—Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.
9. And he asked him, What is thy name?—The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.
And he answered, saying, My name is Legion: for
we are many—or, as in Luke (
10. And he besought him much that he would not
send them away out of the country—The entreaty, it will be
observed, was made by one spirit, but in behalf of
many—"he besought Him not to send them,
&c."—just as in
11. Now there was there, nigh unto the
mountains—rather, "to the mountain," according to what is
clearly the true reading. In
a great herd of swine feeding—There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.
12. And all the devils besought him,
saying—"if thou cast us out" (
Send us into the swine, that we may enter into them—Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"
13. And forthwith Jesus gave them
leave—In Matthew (
And the unclean spirits went out—of the man.
and entered into the swine: and the herd ran violently—rushed.
down a steep place—down the hanging cliff.
into the sea (they were about two thousand)—The number of them is given by this graphic Evangelist alone.
and were choked in the sea—"perished
in the waters" (
14. And they that fed the swine fled, and told
it—"told everything, and what was befallen to the possessed
of the devils" (
in the city, and in the country. And they went out to see what it was that was done—Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.
15. And they come to Jesus—Matthew
(
and see him that was possessed with the devil—the demonized person.
and had the legion, sitting—"at the
feet of Jesus," adds Luke (
and clothed—As our Evangelist had not
told us that he "ware no clothes," the meaning of this statement could
only have been conjectured but for "the beloved physician" (
and in his right mind—but now, oh, in
what a lofty sense! (Compare an analogous, though a different kind of
case,
and they were afraid—Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.
16. And they that saw it told them how it befell to him that was possessed with the devil—("the demonized person").
and also concerning the swine—Thus had they the double testimony of the herdsmen and their own senses.
17. And they began to pray him to depart out of
their coasts—Was it the owners only of the valuable property
now lost to them that did this? Alas, no! For Luke (
18. he that had been possessed with the devil prayed him that he might be with him—the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!
19. Howbeit, Jesus suffered him not, &c.—To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.
20. And he departed, and began to publish—not only among his friends, to whom Jesus immediately sent him, but
in Decapolis—so called, as being a
region of ten cities. (See on
how great things Jesus had done for him: and all men did marvel—Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."
The occasion of this scene will appear presently.
Jairus' Daughter (
21. And when Jesus was passed over again by ship unto the other side—from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.
much people gathered unto him—who
"gladly received Him; for they were all waiting for Him" (
and he was nigh unto the sea.
22. And, behold, there cometh one of the rulers of
the synagogue—of which class there were but few who believed
in Jesus (
Jairus by name—or "Jaeirus." It is the
same name as Jair, in the Old Testament (
and when he saw him, he fell at his
feet—in Matthew (
23. And besought him greatly, saying, My little
daughter—Luke (
lieth at the point of death—Matthew
(
come and lay thy hands on her, that she may be healed; and she shall live—or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.
The Woman with an Issue of Blood Healed (
24. And Jesus went with him; and much people
followed him, and thronged him—The word in Luke (
26. And had suffered many things of many physicians—The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.
and had spent all that she had, and was nothing
bettered, but rather grew worse—pitiable case, and
affectingly aggravated; emblem of our natural state as fallen creatures
(
27. When she had heard of Jesus, came—This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.
in the press behind—shrinking, yet seeking.
touched his garment—According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.
28. For she said—"within herself" (
If I may touch but his clothes, I shall be whole—that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!
29. And straightway the fountain of her blood was
dried up—Not only was her issue of blood stanched (
30. And Jesus immediately knowing in himself that virtue—or "efficacy."
had gone out of him—He was conscious of the forthgoing of His healing power, which was not—as in prophets and apostles—something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."
turned him about in the press—crowd.
and said, Who touched my clothes?
31. And his disciples said unto him—Luke
says (
Thou seest the multitude thronging thee, and
sayest thou, Who touched me?—"Askest thou, Lord, who touched
Thee? Rather ask who touched Thee not in such a throng." "And Jesus
said, Somebody hath touched Me"—"a certain person has touched
Me"—"for I perceive that virtue is gone out of Me" (
32. And he looked round about to see her that had done this thing—not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.
33. But the woman, fearing and trembling, knowing what was done in her—alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.
came and fell down before him, and told him all
the truth—In Luke (
34. And he said unto her, Daughter—"be
of good comfort" (
thy faith hath made thee whole; go in peace, and be whole of thy plague—Though healed as soon as she believed, it seemed to her a stolen cure—she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"
Jairus' Daughter Raised to Life (
35. Thy daughter is dead; why troublest thou the Master any further?—the Teacher.
36. he saith unto the ruler of the synagogue, Be
not afraid, only believe—Jesus, knowing how the heart of the
agonized father would sink at the tidings, and the reflections at the
delay which would be apt to rise in his mind, hastens to
reassure him, and in His accustomed style: "Be not afraid, only
believe"—words of unchanging preciousness and power! How vividly
do such incidents bring out Christ's knowledge of the human heart and
tender sympathy! (
37. And he suffered no man to follow him, save
Peter, and James, and John the brother of James—(See on
38. And he cometh—rather, "they come."
to the house of the ruler of the synagogue, and
seeth the tumult, and them that wept and wailed greatly—"the
minstrels and the people making a noise" (
39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth—so brief her state of death as to be more like a short sleep.
40. And they laughed him to
scorn—rather, simply, "laughed at Him"—"knowing that
she was dead" (
But when he had put them all out—The word is strong—"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.
he taketh the father and the mother of the damsel, and them that were with him—Peter, and James, and John.
and entereth in where the damsel was lying.
41. And he took the damsel by the
hand—as He did Peter's mother-in-law (
and said unto her, Talitha cumi—The
words are Aramaic, or Syro-Chaldaic, the then language of
Palestine. Mark loves to give such wonderful words just as they were
spoken. See
42. And straightway the damsel—The word
here is different from that in
arose, and walked—a vivid touch evidently from an eye-witness.
And they were astonished with a great astonishment—The language here is the strongest.
43. And he charged them straitly—strictly.
that no man should know it—The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.
and commanded that something should be given her to eat—in token of perfect restoration.
CHAPTER 6
See on
See on
Herod's View of Christ (
14. And King Herod—that is, Herod
Antipas, one of the three sons of Herod the Great, and own brother of
Archelaus (
heard of him; (for his name was spread abroad);
and he said—"unto his servants" (
That John the Baptist was risen from the dead—The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.
15. Others said, That it is Elias. And others,
That it is a prophet, or as one of the prophets—(See on
16. But when Herod heard thereof, he said, It is John, whom I beheaded; he is risen from the dead—"Himself has risen"; as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead.
Account of the Baptist's Imprisonment and
Death (
17. For Herod himself had sent forth, and laid hold upon John, and bound him in prison—in the castle of Machærus, near the southern extremity of Herod's dominions, and adjoining the Dead Sea [Josephus, Antiquities, 18.5,2].
for Herodias' sake—She was the granddaughter of Herod the Great.
his brother Philip's wife—and
therefore the niece of both brothers. This Philip, however, was not the
tetrarch of that name mentioned in
18. For John had said unto Herod, It is not lawful
for thee to have thy brother's wife—Noble fidelity! It was
not lawful because Herod's wife and Herodias' husband were both living;
and further, because the parties were within the forbidden degrees of
consanguinity (see
19. Therefore Herodias had a quarrel against him—rather, as in the Margin, "had a grudge against him." Probably she was too proud to speak to him; still less would she quarrel with him.
and would have killed him; but she could not.
20. For Herod feared John—but, as Bengel notes, John feared not Herod.
knowing that he was a just man and an
holy—Compare the case of Elijah with Ahab, after the murder
of Naboth (
and observed him—rather, as in the Margin, "kept" or "saved him"; that is, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatch him.
and when he heard him, he did many things—many good things under the influence of the Baptist on his conscience.
and heard him gladly—a striking statement this, for which we are indebted to our graphic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon him, as Jezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing.
21. And when a convenient day—for the purposes of Herodias.
was come, that Herod—rather, "A convenient day being come, when Herod."
on his birthday, made a supper to his lords, high captains, and chief estates of Galilee—This graphic minuteness of detail adds much to the interest of the tragic narrative.
22. And when the daughter of the said Herodias—that is, her daughter by her proper husband, Herod Philip: Her name was Salome [Josephus, Antiquities, 18.5,4].
came in and danced, and pleased Herod and them
that sat with him, the king said unto the damsel—"the girl"
(See on
Ask of me whatsoever thou wilt, and I will give it thee.
23. And he—the king, so called, but only
by courtesy (see on
sware unto her Whatsoever thou shalt ask of me, unto the half of my kingdom—Those in whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret.
24. And she said, The head of John the Baptist—Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip.
25. I will that thou give me by and by—rather, "at once."
in a charger—large, flat trencher.
the head of John the Baptist.
26. And the king was exceeding sorry—With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash folly.
yet for his oath's sake—See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to the commission of the worst crimes!
and for their sakes which sat with him—under the influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare!
he would not reject her.
27. And immediately the king sent an executioner—one of the guards in attendance. The word is Roman, denoting one of the Imperial Guard.
and commanded his head to be brought: and he
went and beheaded him in the prison—after, it would seem,
more than twelve months' imprisonment. Blessed martyr! Dark and
cheerless was the end reserved for thee: but now thou hast thy Master's
benediction, "Blessed is he whosoever shall not be offended in Me"
(
28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother—Herodias did not shed the blood of the stern reprover; she only got it done, and then gloated over it, as it streamed from the trunkless head.
29. And when his disciples heard of it—that is, the Baptist's own disciples.
they came and took up his corpse, and laid it in
a tomb—"and went and told Jesus" (
Here, for the first time, all the four streams of sacred text run parallel. The occasion and all the circumstances of this grand section are thus brought before us with a vividness quite remarkable.
Five Thousand Miraculously Fed (
30. And the apostles gathered themselves
together—probably at Capernaum, on returning from their
mission (
and told him all things, both what they had
done, and what they had taught—Observe the various reasons He
had for crossing to the other side. First, Matthew (
32. And they departed into a desert place by ship
privately—"over the Sea of Galilee, which is the Sea of
Tiberias," says John (
33. And the people—the multitudes.
saw them departing, and many knew him—The true reading would seem to be: "And many saw them departing, and knew or recognized [them]."
and ran afoot—Here, perhaps, it should be rendered "by land"—running round by the head of the lake, and taking one of the fords of the river, so as to meet Jesus, who was crossing with the Twelve by ship.
thither out of all cities, and outwent them—got before them.
and came together unto him—How
exceedingly graphic is this! every touch of it betokening the presence
of an eye-witness. John (
34. And Jesus, when he came out of the ship—having gone on shore.
saw much people—a great multitude.
and was moved with compassion toward them,
because they were as sheep not having a shepherd—At the sight
of the multitudes who had followed Him by land and even got before Him,
He was so moved, as was His wont in such cases, with compassion,
because they were like shepherdless sheep, as to forego both privacy
and rest that He might minister to them. Here we have an important
piece of information from the Fourth Evangelist (
35. And when the day was now far
spent—"began to wear away" or "decline," says Luke (
36. Send them away, that they may go into the
country round about, and into the villages, and buy themselves bread:
for they have nothing to eat—John tells us (
37. He answered and said unto them—"They
need not depart" (
Give ye them to eat—doubtless said to prepare them for what was to follow.
And they say unto him, Shall we go and buy two
hundred pennyworth of bread, and give them to eat?—"Philip
answered Him, Two hundred pennyworth of bread is not sufficient for
them, that every one of them may take a little" (
38. He saith unto them, How many loaves have ye?
go and see. And when they knew, they say, Five, and two
fishes—John is more precise and full: "One of His disciples,
Andrew, Simon Peter's brother, saith unto Him, There is a lad here
which hath five barley loaves and two small fishes: but what are they
among so many?" (
39. And he commanded them to make all sit down by
companies upon the green grass—or "green hay"; the rank grass
of those bushy wastes. For, as John (
40. And they sat down in ranks, by hundreds, and by fifties—Doubtless this was to show at a glance the number fed, and to enable all to witness in an orderly manner this glorious miracle.
41. And when he had taken the five loaves and the two fishes, he looked up to heaven—Thus would the most distant of them see distinctly what He was doing.
and blessed—John (
and brake the loaves, and gave them to his disciples to set before them—thus virtually holding forth these men as His future ministers.
and the two fishes divided he among them all.
42. And they did all eat, and were
filled—All the four Evangelists mention this: and John (
43. And they took up twelve baskets full of the
fragments, and of the fishes—"Therefore (says
44. And they that did eat of the loaves were about
five thousand men—"besides women and children" (
Jesus Recrosses to the Western side of the Lake
Walking on the Sea (
One very important particular given by John alone
(
45. And straightway he constrained his disciples to get into the ship, and to go to the other side before—Him.
unto Bethsaida—Bethsaida of Galilee
(
while he sent away the people—"the
multitude." His object in this was to put an end to the misdirected
excitement in His favor (
46. And when he had sent them away, he departed into a mountain to pray—thus at length getting that privacy and rest which He had vainly sought during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favor that evening—which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for them in their extremity, and observe the right time for coming to them, in a new manifestation of His glory, on the sea.
47. And when even was come—the later
evening (see on
the ship was in the midst of the sea, and he
alone on the land—John says (
48. And he saw them toiling in rowing; for the wind was contrary unto them—putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He "saw" this from His mountain top, and through the darkness of the night, for His heart was all with them: yet would He not go to their relief till His own time came.
and about the fourth watch of the
night—The Jews, who used to divide the night into three
watches, latterly adopted the Roman division into four watches, as
here. So that, at the rate of three hours to each, the fourth watch,
reckoning from six P.M., would be three
o'clock in the morning. "So when they had rowed about five and twenty
or thirty furlongs" (
he cometh unto them, walking upon the
sea—"and draweth nigh unto the ship" (
and would have passed by them—but only
in the sense of
49. But when they saw him walking upon the sea,
they supposed it had been a spirit, and cried out—"for fear"
(
50. For they all saw him, and were troubled. And
immediately he talked with them, and saith unto them, Be of good cheer:
It is I; be not afraid—There is something in these two little
words—given by Matthew, Mark and John (
Peter Ventures to Walk upon the Sea (
Mt 14:28-32 ).
Mt 14:28 :And Peter answered Him, and said, Lord, If it be Thou, bid me come unto Thee on the water—not "let me," but "give me the word of command"—"command," or "order me to come unto Thee upon the waters."
Mt 14:29 :And He said, Come—Sublime word, issuing from One conscious of power over the raging element, to bid it serve both Himself and whomsoever else He pleased!
And when Peter was come down out of the ship, he walked upon the water—"waters."
to come to Jesus—"It was a bold spirit," says Bishop Hall, "that could wish it; more bold that could act it—not fearing either the softness or the roughness of that uncouth passage."
Mt 14:30 :But when he saw the wind boisterous, he was afraid: and beginning to sink, he cried, saying, Lord, save me—The wind was as boisterous before, but Peter "saw" it not, seeing only the power of Christ, in the lively exercise of faith. Now he "sees" the fury of the elements, and immediately the power of Christ to bear him up fades before his view, and this makes him "afraid"—as how could he be otherwise, without any felt power to keep him up? He then "begins to sink"; and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate confidence, upon his "Lord" for deliverance!
Mt 14:31 :And immediately Jesus stretched forth His hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?—This rebuke was not administered while Peter was sinking, nor till Christ had him by the hand: first reinvigorating his faith, and then with it enabling him again to walk upon the crested wave. Useless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Christ, but asks why that distrust which so quickly marred it.
Mt 14:32 :And when they—Jesus and Peter.
were come into the ship, the wind ceased.
51. And he went up unto them into the
ship—John (
Matthew (
and the wind ceased and they were sore amazed in themselves beyond measure, and wondered—The Evangelist seems hardly to find language strong enough to express their astonishment.
52. For they considered not the miracle of the loaves; for their heart was hardened—What a singular statement! The meaning seems to be that if they had but "considered [reflected upon] the miracle of the loaves," wrought but a few hours before, they would have wondered at nothing which He might do within the whole circle of power and grace.
Incidents on Landing (
The details here are given with a rich vividness quite peculiar to this charming Gospel.
53. And when they had passed over, they came into
the land of Gennesaret—from which the lake sometimes takes
its name, stretching along its western shore. Capernaum was their
landing-place (
and drew to the shore—a nautical phrase, nowhere else used in the New Testament.
54. And when they were come out of the ship, straightway they knew him—"immediately they recognized Him"; that is, the people did.
55. and began to carry about in beds those that were sick, where they heard he was—At this period of our Lord's ministry the popular enthusiasm in His favor was at its height.
56. and besought him that they might touch if it
were but the border of his garment—having heard, no doubt, of
what the woman with the issue of blood experienced on doing so (
and as many as touched him—or "it"—the border of His garment.
were made whole—All this they
continued to do and to experience while our Lord was in that
region. The time corresponds to that mentioned (
CHAPTER 7
See on
The Syrophœnician Woman and Her Daughter
(
The first words of this narrative show that the incident followed, in point of time, immediately on what precedes it.
24. And from thence he arose, and went into the borders—or "unto the borders."
of Tyre and Sidon—the two great Phœnician seaports, but here denoting the territory generally, to the frontiers of which Jesus now came. But did Jesus actually enter this heathen territory? The whole narrative, we think, proceeds upon the supposition that He did. His immediate object seems to have been to avoid the wrath of the Pharisees at the withering exposure He had just made of their traditional religion.
and entered into an house, and would have no man
know it—because He had not come there to minister to
heathens. But though not "sent but to the lost sheep of the
house of Israel" (
but he could not be hid—Christ's fame
had early spread from Galilee to this very region (
25. For a certain woman, whose young daughter had
an unclean spirit—or, as in Matthew (
heard of him—One wonders how; but distress is quick of hearing.
and fell at his feet:
26. The woman was a Greek—that is, "a Gentile," as in the Margin.
a Syrophœnician by nation—so
called as inhabiting the Phœnician tract of Syria. Juvenal uses the same term, as was remarked by Justin Martyr and Tertullian. Matthew (
and she besought him that he would cast forth
the devil out of her daughter—"She cried unto Him, saying,
Have mercy on me, O Lord, Son of David: my daughter is grievously vexed
with a devil" (
Mt 15:23 :But he answered her not a word—The design of this was first, perhaps, to show that He was not sent to such as she. He had said expressly to the Twelve, "Go not into the way of the Gentiles" (
Mt 10:5 ); and being now among them Himself, He would, for consistency's sake, let it be seen that He had not gone thither for missionary purposes. Therefore He not only kept silence, but had actually left the house, and—as will presently appear—was proceeding on His way back, when this woman accosted Him. But another reason for keeping silence plainly was to try and whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them," which shows that He was already on His way from the place.And His disciples came and besought Him, saying, Send her away; for she crieth after us—They thought her troublesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and they ask their Lord to "send her away," that is, to grant her request and be rid of her; for we gather from His reply that they meant to solicit favor for her, though not for her sake so much as their own.
Mt 15:24 :But He answered and said, I am not sent but unto the lost sheep of the house of Israel—a speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was beyond His strict commission, He had not gone spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: "I am not SENT, did He say? Truth, Lord, Thou comest not hither in quest of us, but I come in quest of Thee; and must I go empty away? So did not the woman of Samaria, whom when Thou foundest her on Thy way to Galilee, Thou sentest away to make many rich!" But this our poor Syrophœnician could not attain to. What, then, can she answer to such a speech? Nothing. She has reached her lowest depth, her darkest moment: she will just utter her last cry:
Mt 15:25 :Then came she and worshipped Him, saying, Lord, help me!—This appeal, so artless, wrung from the depths of a believing heart, and reminding us of the publican's "God be merciful to me a sinner," moved the Redeemer at last to break silence—but in what style? Here we return to our own Evangelist.
27. But Jesus said unto her, Let the children first be filled—"Is there hope for me here?" "Filled FIRST?" "Then my turn, it seems, is coming!—but then, 'The CHILDREN first?' Ah! when, on that rule, shall my turn ever come!" But ere she has time for these ponderings of His word, another word comes to supplement it.
for it is not meet to take the children's bread,
and to cast it unto the dogs—Is this the death of her hopes?
Nay, rather it is life from the dead. Out of the eater shall come forth
meat (
28. And she answered and said unto him, Yes,
Lord—or, as the same word is rendered in
yet the dogs eat of the children's
crumbs—"which fall from their master's table" (
29. And he said unto her—"O woman, great
is thy faith" (
For this saying go thy way; the devil is gone out of thy daughter—That moment the deed was done.
30. And when she was come to her house, she found
the devil gone out, and her daughter laid upon the bed—But
Matthew (
Deaf and Dumb Man Healed (
31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee—or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed
through the midst of the coasts—frontiers.
of Decapolis—crossing the Jordan,
therefore, and approaching the lake on its east side. Here Matthew, who
omits the details of the cure of this deaf and dumb man, introduces
some particulars, from which we learn that it was only one of a great
number. "And Jesus," says that Evangelist (
32. And they bring unto him one that was deaf … and they beseech him to put his hand upon him—In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.
33. And he took him aside from the
multitude—As in another case He "took the blind man by the
hand and led him out of the town" (
and put his fingers into his ears—As
his indistinct articulation arose from his deafness, our Lord addresses
Himself to this first. To the impotent man He said, "Wilt thou be made
whole?" to the blind men, "What will ye that I shall do unto you?" and
"Believe ye that I am able to do this?" (
and he spit and touched his
tongue—moistening the man's parched tongue with saliva from
His own mouth, as if to lubricate the organ or facilitate its free
motion; thus indicating the source of the healing virtue to be His own
person. (For similar actions, see
34. And looking up to heaven—ever
acknowledging His Father, even while the healing was seen to flow from
Himself (see on
he sighed—"over the wreck," says Trench, "which sin had brought about, and the
malice of the devil in deforming the fair features of God's original
creation." But, we take it, there was a yet more painful impression of
that "evil thing and bitter" whence all our ills have sprung, and
which, when "Himself took our infirmities and bare our sicknesses"
(
Keble
and saith unto him, Ephphatha, that is, Be
opened—Our Evangelist, as remarked on
35. And straightway his ears were opened—This is mentioned first as the source of the other derangement.
and the string of his tongue was loosed, and he spake plain—The cure was thus alike instantaneous and perfect.
36. And he charged them that they should tell no
man—Into this very region He had sent the man out of whom had
been cast the legion of devils, to proclaim "what the Lord had done for
him" (
but the more he charged them, so much the more a great deal they published it—They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.
37. And were beyond measure astonished, saying, He
hath done all things well—reminding us, says Trench, of the words of the first creation (
he maketh both the deaf to hear and the dumb to
speak—"and they glorified the God of Israel" (
CHAPTER 8
This section of miscellaneous matter evidently follows the preceding one in point of time, as will be seen by observing how it is introduced by Matthew.
Feeding of the Four Thousand (
1. In those days the multitude being very great, &c.
2. I have compassion on the multitude—an
expression of that deep emotion in the Redeemer's heart which always
preceded some remarkable interposition for relief. (See
because they have now been with me—in constant attendance.
three days, and have nothing to eat:
3. And if I send them away fasting to their own
houses, they will faint by the way—In their eagerness they
seem not to have thought of the need of provisions for such a length of
time; but the Lord thought of it. In Matthew (
4. From whence can a man satisfy these men with bread here in the wilderness?—Though the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that they had not the means of feeding the multitude; modestly leaving the Lord to decide what was to be done. And this will the more appear from His not now trying them, as before, by saying, "They need not depart, give ye them to eat"; but simply asking what they had, and then giving His directions.
5. And he asked them, How many loaves have ye? And they said, Seven—It was important in this case, as in the former, that the precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles appear.
9. And they that had eaten were about four
thousand: and he sent them away—Had not our Lord distinctly
referred, in this very chapter and in two successive sentences, to the
feeding of the five thousand and of the four thousand as two distinct
miracles, many critics would have insisted that they were but two
different representations of one and the same miracle, as they do of
the two expulsions of the buyers and sellers from the temple, at the
beginning and end of our Lord's ministry. But even in spite of what our
Lord says, it is painful to find such men as Neander endeavoring to identify the two miracles.
The localities, though both on the eastern side of the lake, were
different; the time was different; the preceding and following
circumstances were different; the period during which the people
continued fasting was different—in the one case not even one
entire day, in the other three days; the number fed was
different—five thousand in the one case, in the other four
thousand; the number of the loaves was different—five in the one
case, in the other seven; the number of the fishes in the one case is
definitely stated by all the four Evangelists—two; in the other
case both give them indefinitely—"a few small fishes"; in the one
case the multitude were commanded to sit down "upon the green grass";
in the other "on the ground"; in the one case the number of the baskets
taken up filled with the fragments was twelve, in the other seven; but
more than all, perhaps, because apparently quite incidental, in the one
case the name given to the kind of baskets used is the same in all the
four narratives—the cophinus (see on
Sign from Heaven Sought (
10. And straightway he entered into a ship—"into the ship," or "embarked."
with his disciples, and came into the parts of
Dalmanutha—In Matthew (
11. seeking of him a sign from heaven, tempting
him—not in the least desiring evidence for their conviction,
but hoping to entrap Him. The first part of the answer is given in
Matthew alone (
12. And he sighed deeply in his spirit—The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.
and saith, Why doth this
generation—"this wicked and adulterous generation" (
seek after a sign?—when they have had such abundant evidence already.
There shall no sign be given unto this
generation—literally, "If there shall be given to this
generation a sign"; a Jewish way of expressing a solemn and peremptory
determination to the contrary (compare
13. And he left them—no doubt with tokens of displeasure.
and entering into the ship again, departed to the other side.
The Leaven of the Pharisees and Sadducees
(
14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf—This is another example of that graphic circumstantiality which gives such a charm to this briefest of the four Gospels. The circumstance of the "one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provisions.
15. And he charged them, saying, Take heed, beware
of the leaven of the Pharisees—"and of the Sadducees" (
and of the leaven of Herod—The
teaching or "doctrine" (
16. And they reasoned among themselves, saying, It
is because we have no bread—But a little while ago He was
tried with the obduracy of the Pharisees; now He is tried with the
obtuseness of His own disciples. The nine questions following
each other in rapid succession (
17. have ye your heart yet hardened?—How
strong an expression to use of true-hearted disciples! See on
18. Having eyes, see ye not? and having ears, hear
ye not?—See on
and do ye not remember?
19. When I brake the five loaves among five thousand—"the five thousand."
how many baskets full of fragments took ye up? &c.
21. How is it that ye do not understand?—"do not understand that the warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip." Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other much larger, of which there were seven.
Blind Man at Bethsaida Restored to Sight
(
22. And he cometh to Bethsaida—Bethsaida
Julias, on the northeast side of the lake, whence after this He
proceeded to Cæsarea Philippi (
and they bring a blind man unto him, and
besought him to touch him—See on
23. And he took the blind man by the hand, and led
him out of the town—Of the deaf and dumb man it is merely
said that "He took him aside" (
and when he had spit on his eyes—the
organ affected—See on
and put his hands upon him, he asked him if he saw aught.
24. And he looked up, and said, I see men as trees, walking—This is one of the cases in which one edition of what is called the received text differs from another. That which is decidedly the best supported, and has also internal evidence on its side is this: "I see men; for I see [them] as trees walking"—that is, he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as Alford observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness.
25. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly—Perhaps the one operation perfectly restored the eyes, while the other imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and it certainly illustrates similar methods in the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ; of others He is found who seek Him not.
26. Neither go into the town, nor tell it to any in the town—Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to himself.
For the exposition, see on
CHAPTER 9
See on
Healing of the Demoniac Boy (
14. And when he came to his disciples, he saw a
great multitude about them, and the scribes questioning with
them—This was "on the next day, when they were come down from
the hill" (
15. And straightway all the people—the multitude.
when they beheld him, were greatly amazed—were astounded.
and running to him saluted him—The
singularly strong expression of surprise, the sudden arrest of the
discussion, and the rush of the multitude towards Him, can be accounted
for by nothing less than something amazing in His appearance. There can
hardly be any doubt that His countenance still retained traces of
His transfiguration-glory. (See
16. And he asked the scribes, What question ye with them?—Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy—ending with this, that the disciples, though entreated, could not perform the cure.
17. And one of the multitude answered, and said,
Master, I have brought unto thee my son—"mine only child"
(
which hath a dumb spirit—a spirit
whose operation had the effect of rendering his victim speechless, and
deaf also (
18. And wheresoever he taketh him, he teareth him;
and he foameth, and gnasheth with his teeth, and pineth
away—rather, "becomes withered," "dried up," or "paralyzed";
as the same word is everywhere else rendered in the New Testament. Some
additional particulars are given by Luke, and by our Evangelist below.
"Lo," says he in
and I spake to thy disciples that they should cast him out; and they could not—Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.
19. He answereth him, and saith, O faithless
generation—"and perverse," or "perverted" (
how long shall I be with you? how long shall I suffer you?—language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as Chrysostom and Calvin, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With Bengel, De Wette, and Meyer, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?
Bring him unto me—The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.
20. And they brought him unto him: and when he saw
him, straightway the spirit tare him—Just as the man with the
legion of demons, "when he saw Jesus, ran and worshipped Him"
(
and he fell on the ground, and wallowed foaming—Still Jesus does nothing, but keeps conversing with the father about the case—partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.
21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.—Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him—in this mixed state of mind, he closes his description of the case with these touching words:
22. but if thou canst do anything, have compassion on us, and help us—"us," says the father; for it was a sore family affliction. Compare the language of the Syrophœnician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."
23. Jesus said unto him, If thou canst believe—The man had said, "If Thou canst do anything." Jesus replies.
all things are possible to him that believeth—"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as Trench, borrowing from Olshausen, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.
24. And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief—that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief—a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.
26. And the spirit cried, and rent him sore, and
came out of him; and he was as one dead; insomuch that many said, He is
dead—The malignant, cruel spirit, now conscious that his time
was come, gathers up his whole strength, with intent by a last stroke
to kill his victim, and had nearly succeeded. But the Lord of life was
there; the Healer of all maladies, the Friend of sinners, the Seed of
the woman, "the Stronger than the strong man armed," was there. The
very faith which Christ declared to be enough for everything being now
found, it was not possible that the serpent should prevail. Fearfully
is he permitted to bruise the heel, as in this case; but his own
head shall go for it—his works shall be destroyed (
27. But Jesus took him by the hand, and lifted him up; and he arose.
28. Why could not we cast him out?
29. And he said unto them, This kind can come
forth by nothing but by prayer and fasting—that is, as nearly
all good interpreters are agreed, "this kind of evil spirits cannot be
expelled," or "so desperate a case of demoniacal possession cannot be
cured, but by prayer and fasting." But since the Lord Himself says that
His disciples could not fast while He was with them, perhaps this was
designed, as Alford hints, for their
after-guidance—unless we take it as but a definite way of
expressing the general truth, that great and difficult duties require
special preparation and self-denial. But the answer to their question,
as given in
Second Explicit Announcement of His Approaching
Death and Resurrection (
30. And they departed thence, and passed—were passing along.
through Galilee; and he would not that any man
should know it—By comparing
31. For he taught his disciples, and said unto
them—"Let these sayings sink down into your ears" (
The Son of man is delivered—The use of the present tense expresses how near at hand He would have them to consider it. As Bengel says, steps were already in course of being taken to bring it about.
into the hands of men—This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.
and they shall kill him—that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."
and after he is killed, he shall rise the third day.
32. But they understood not that
saying—"and it was hid from them, [so] that they preceived it
not" (
and were afraid to ask him—Their most
cherished ideas were so completely dashed by such announcements, that
they were afraid of laying themselves open to rebuke by asking Him any
questions. But "they were exceeding sorry" (
Strife among the Twelve, with Relative
Teaching (
33. What was it that ye disputed among yourselves by the way?—From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!
34. But they held their peace: for by the way they
had disputed among themselves, who should be the
greatest—From
35. If any man desire to be first, the same shall
be last of all, and servant of all—that is, "let him be"
such: he must be prepared to take the last and lowest place. See on
36. And he took a child—"a little child"
(
and set him in the midst of them: and when he had taken him in his arms—This beautiful trait is mentioned by out Evangelist alone.
he said unto them—Here we must go to
Matthew (
37. Whosoever shall receive one of such children—so manifesting the spirit unconsciously displayed by this child.
in my name—from love to Me.
receiveth me; and whosoever shall receive me,
receiveth not me, but Him that sent me—(See on
Incidental Rebuke of John for Exclusiveness
(
38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us—The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John—young, warm, but not sufficiently apprehending Christ's teaching in these matters—"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer—"Ye were wrong." "But we did it because he followeth not us." "No matter."
39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me—soon, that is, readily "speak evil of me."
40. For he that is not against us is on our part—Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not—namely, as a reverer of His name and a promoter of His cause.
41. For whosoever shall give you a cup of water to
drink in my name, because ye belong to Christ, verily I say unto you,
he shall not lose his reward—(See on
Continuation of Teaching Suggested by the
Disciples' Strife (
What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.
42. For whosoever shall offend one of these little ones that believe in me—or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.
it is better for him that a millstone were
hanged about his neck—The word here is simply "millstone,"
without expressing of which kind. But in
and he were cast into the sea—meaning,
that if by such a death that stumbling were prevented, and so its
eternal consequences averted, it would be a happy thing for them. Here
follows a striking verse in
43. And if thy hand offend thee, cut it off: it is
better for thee to enter into life maimed, than having two hands to go
into hell—See
47. And if thine eye offend thee, pluck it out: it
is better for thee to enter into the kingdom of God with one eye, than
having two eyes to be cast into hell-fire—On the words "hell"
and "hell-fire," or "the hell of fire," see on
48. Where their worm dieth not, and the fire is
not quenched—See on
49. For every one shall be salted with fire, and
every sacrifice shall be salted with salt—A difficult verse,
on which much has been written—some of it to little purpose.
"Every one" probably means "Every follower of mine"; and the "fire"
with which he "must be salted" probably means "a fiery trial" to season
him. (Compare
50. Salt is good; but if the salt have lost his saltness—its power to season what it is brought into contact with.
wherewith will ye season it?—How is
this property to be restored? See on
Have salt in yourselves—See to it that ye retain in yourselves those precious qualities that will make you a blessing to one another, and to all around you.
and—with respect to the miserable strife out of which all this discourse has sprung, in one concluding word.
have peace one with another—This is
repeated in
CHAPTER 10
See on
See on
See on
Third Announcement of His approaching Sufferings,
Death, and Resurrection (
32. And they were in the way—on the road.
going up to Jerusalem—in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem.
and Jesus went before them—as Grotius says, in the style of an intrepid Leader.
and they were amazed—or "struck with astonishment" at His courage in advancing to certain death.
and as they followed, they were afraid—for their own safety. These artless, lifelike touches—not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe—are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim:
Cowper
And he took again the twelve—referring to His previous announcements on this sad subject.
and began to tell them what things should happen unto him—"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.
33. Saying, Behold, we go up to
Jerusalem—for the last time, and—"all things that are
written by the prophets concerning the Son of man shall be
accomplished" (
the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles—This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as Webster and Wilkinson observe.
34. And they shall mock him, and shall scourge
him, and shall spit upon him, and shall kill him: and the third day he
shall rise again—Singularly explicit as this announcement
was, Luke (
Ambitious Request of James and John—The
Reply (
35. And James and John, the sons of Zebedee, come
unto him, saying—Matthew (
Master, we would that thou shouldest do for us whatsoever we shall desire—thus cautiously approaching the subject.
36. And he said unto them, What would ye that I should do for you?—Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.
37. Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory—that is, Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.
38. But Jesus said unto them, Ye know not what ye ask—How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!
can ye drink of the cup that I drink
of?—To "drink of a cup" is in Scripture a figure for getting
one's fill either of good (
and be baptized with the baptism that I am
baptized with?—(Compare for the language,
39. And they said unto him, We can—Here
we see them owning their mother's petition for them as their own; and
doubtless they were perfectly sincere in professing their willingness
to follow their Master to any suffering He might have to endure. As for
James, he was the first of the apostles who was honored, and
showed himself able to be baptized with his Master's baptism of blood
(
And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized—No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand—for of that thought they would be heartily ashamed—but that "if they suffered with Him, they should be also glorified together."
40. But to sit on my right hand and on my left
hand in not mine to give; but it shall be given to them for whom it is
prepared—"of My Father" (
41. And when the ten heard it, they began to be
much displeased with James and John—or "were moved with
indignation," as the same word is rendered in
42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule—are recognized or acknowledged as rulers.
over the Gentiles exercise lordship over them: and their great ones exercise authority upon them—as superiors exercising an acknowledged authority over inferiors.
43. But so shall it not be among you: but whosoever will be great among you, shall be your minister—a subordinate servant.
44. And whosoever of you will be the chiefest—or "first."
shall be—that is, "let him be," or "shall be he who is prepared to be."
servant of all—one in the lowest condition of service.
45. For even the Son of man came not to be
ministered unto, but to minister, and to give his life a ransom for
many—"instead of many," that is, "In the kingdom about to be
set up, this principle shall have no place. All My servants shall there
be equal; and the only greatness known to it shall be the greatness of
humility and devotedness to the service of others. He that goes down
the deepest in these services of self-denying humility shall rise the
highest and hold the chiefest place in that kingdom; even as the Son of
man, whose abasement and self-sacrifice for others, transcending all,
gives Him of right a place above all!" As "the Word in the beginning
with God," He was ministered unto; and as the risen Redeemer in
our nature He now is ministered unto, "angels and authorities
and powers being made subject unto Him" (
See on
CHAPTER 11
See on
11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon—surveyed.
all things, and now the eventide was come, he
went out into Bethany with the twelve—Thus briefly does our
Evangelist dispose of this His first day in Jerusalem, after the
triumphal entry. Nor do the Third and Fourth Gospels give us more
light. But from Matthew (
The Barren Fig Tree Cursed (
12. And on the morrow—The Triumphal Entry being on the first day of the week, this following day was Monday.
when they were come from Bethany—"in
the morning" (
he was hungry—How was that? Had he
stolen forth from that dear roof at Bethany to the "mountain to pray,
and continued all night in prayer to God?" (
13. And seeing a fig tree—(In
afar off having leaves—and therefore promising fruit, which in the case of figs come before the leaves.
he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet—What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.
14. And Jesus answered and said unto it, No man
eat fruit of thee hereafter for ever—That word did not
make the tree barren, but sealed it up in its own barrenness.
See on
And his disciples heard it—and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.
Second Cleansing of the Temple (
For the exposition of this portion, see on
Lessons from the Cursing of the Fig Tree
(
20. And in the morning—of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany.
as they passed by—going into Jerusalem again.
they saw the fig tree dried up from the
roots—no partial blight, leaving life in the root; but it was
now dead, root and branch. In
21. And Peter calling to remembrance saith unto him—satisfied that a miracle so very peculiar—a miracle, not of blessing, as all His other miracles, but of cursing—could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject.
Master, behold, the fig tree which thou cursedst
is withered away—so connecting the two things as to show that
he traced the death of the tree entirely to the curse of his Lord.
Matthew (
22. And Jesus answering saith unto them, Have faith in God.
23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed … he shall have whatsoever he saith—Here is the lesson now. From the nature of the case supposed—that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire—it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.
24. Therefore I say unto you, What things soever
ye desire, when ye pray, believe that ye receive them, and ye shall
have them—This verse only generalizes the assurance of
25. And when ye stand praying, forgive, if ye have
aught against any; that your Father also which is in heaven may forgive
you your trespasses, &c.—This is repeated from the Sermon
on the Mount (see on
See on
CHAPTER 12
See on
The time of this section appears to be still the
third day (Tuesday) of Christ's last week. Matthew introduces the
subject by saying (
13. And they send unto him certain of the
Pharisees—"their disciples," says Matthew (
and of the Herodians—(See on
Tribute to Cæsar (
14. And when they were come, they say unto him, Master—Teacher.
we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth—By such flattery—though they said only the truth—they hoped to throw Him off His guard.
Is it lawful to give tribute to Cæsar, or
not?—It was the civil poll tax paid by all enrolled in the
"census." See on
15. Shall we give, or shall we not give? But he,
knowing their hypocrisy—"their wickedness" (
He said unto them, Why tempt ye me?—"hypocrites!"
bring me a penny that I may see
it—"the tribute money" (
16. And they brought it. And he saith unto them, Whose is this image—stamped upon the coin.
and superscription?—the words encircling it on the obverse side.
And they said unto him, Cæsar's.
17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's—Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and to God the things that are God's—How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
and they marvelled at him—"at His
answer, and held their peace" (
The Resurrection (
18. Then come unto him the Sadducees, which say
there is no resurrection—"neither angel nor spirit" (
and they asked him, saying—as follows:
19-22. Master, Moses wrote unto
us—(
If a man's brother die, and leave his wife behind him … And the seven had her, and left no seed: last of all the woman died also.
23. In the resurrection therefore when they shall rise, &c.
24. Do ye not therefore err, because ye know not the scriptures—regarding the future state.
neither the power of God?—before which a thousand such difficulties vanish.
25. For when they shall rise from the dead, they
neither marry, nor are given in marriage—"neither can they
die any more" (
but are as the angels which are in
heaven—In Luke (
26. And as touching the dead, that they rise: have
ye not read in the book of Moses—"even Moses" (
how in the bush God spake unto
him—either "at the bush," as the same expression is rendered
in
saying, I am the God of Abraham, and the God of
Isaac, and the God of Jacob?—(
27. He is not the God of the dead, but the God of
the living—not "the God of dead but [the God] of living
persons." The word in brackets is almost certainly an addition to the
genuine text, and critical editors exclude it. "For all live unto Him"
(
The Great Commandment (
"But when the Pharisees had heard that He had put the
Sadducees to silence, they were gathered together" (
28. And one of the scribes—"a lawyer,"
says Matthew (
came, and having heard them reasoning together,
and perceiving that he had answered them well, asked
him—manifestly in no bad spirit. When Matthew (
Which is the first commandment of
all?—first in importance; the primary, leading commandment,
the most fundamental one. This was a question which, with some others,
divided the Jewish teachers into rival schools. Our Lord's answer is in
a strain of respect very different from what He showed to
cavillers—ever observing His own direction, "Give not that which
is holy to the dogs, neither cast ye your pearls before swine; lest
they trample them under their feet, and turn again and rend you" (
29. And Jesus answered him, The first of all the
commandments is—The readings here vary considerably. Tischendorf and Tregelles read simply, "the first is"; and they are
followed by Meyer and Alford. But though the authority for the precise
form of the received text is slender, a form almost identical with it
seems to have most weight of authority. Our Lord here gives His
explicit sanction to the distinction between commandments of a more
fundamental and primary character, and commandments of a
more dependent and subordinate nature; a distinction of
which it is confidently asserted by a certain class of critics that the
Jews knew nothing, that our Lord and His apostles nowhere lay down, and
which has been invented by Christian divines. (Compare
Hear, O Israel; the Lord our God is one Lord—This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God—"One Jehovah!"
30. And thou shalt—We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it—but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are—in a good sense, it is true, but still are properly—selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.
Thou shalt love—We now come to the glorious Object of that demanded affection.
Thou shalt love the Lord, thy God—that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I Am," and there is none else; who, though by His name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a real and definite relationship, out of which arises His claim and Thy duty—of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"
with thy heart—This sometimes means
"the whole inner man" (as
with thy mind—This commands our intellectual nature: Thou shalt put intelligence into thine affection—in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"
with thy strength—This commands our
energies: Thou shalt put intensity into thine
affection—"Do it with thy might" (
31. And the second is like—"unto it"
(
Thou shall love thy neighbour as
thyself—Now, as we are not to love ourselves supremely, this
is virtually a command, in the first place, not to love our
neighbor with all our heart and soul and mind and strength. And thus it
is a condemnation of the idolatry of the creature. Our supreme and
uttermost affection is to be reserved for God. But as sincerely
as ourselves we are to love all mankind, and with the same readiness
to do and suffer for them as we should reasonably desire them to
show to us. The golden rule (
There is none other commandment greater than
these—or, as in
32. And the scribe said unto him, Well, Master—Teacher.
thou hast said the truth: for there is one God; and there is none other but he—The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.
33. And to love him with all the heart … and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices—more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.
34. And when Jesus saw that he answered discreetly—rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.
he said unto him, Thou art not far from the
kingdom of God—for he had but to follow out a little
further what he seemed sincerely to own, to find his way into the
kingdom. He needed only the experience of another eminent scribe who at
a later period said, "We know that the law is spiritual, but
I am carnal, sold under sin": who exclaimed, "O wretched man
that I am! Who shall deliver me?" but who added, "I thank God through
Jesus Christ!" (
And no man after that durst ask any question—all feeling that they were no match for Him, and that it was vain to enter the lists with Him.
Christ Baffles the Pharisees Regarding David
(
35. And Jesus answered and said, while he taught
in the temple—and "while the Pharisees were gathered
together" (
How say the scribes that Christ is the son of
David?—How come they to give it out that Messiah is to be the
son of David? In Matthew (
36. For David himself said by the Holy Ghost, The
Lord said to my Lord, Sit thou on my right hand, till I make thine
enemies thy footstool—(
37. David therefore himself calleth him Lord; and whence is he then his son?—There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom—of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects—furnish the only key to this puzzle.
And the common people—the immense crowd.
heard him gladly—"And no man was able
to answer Him a word; neither durst any man from that day forth ask Him
any more questions" (
The Scribes Denounced (
38. And he said unto them in his
doctrine—rather, "in His teaching"; implying that this was
but a specimen of an extended discourse, which Matthew gives in full
(
Beware of the scribes, which love—or like.
to go in long clothing—(see on
and love salutations in the market-places,
39. And the chief seats in the synagogues, and the uppermost rooms—or positions.
at feasts—On this love of distinction,
see on
40. Which devour widows' houses, and for a
pretence make long prayers: these shall receive greater
damnation—They took advantage of their helpless condition and
confiding character to obtain possession of their property, while by
their "long prayers" they made them believe they were raised far above
"filthy lucre." So much the "greater damnation" awaited them. (Compare
See on
CHAPTER 13
Jesus had uttered all His mind against the Jewish
ecclesiastics, exposing their character with withering plainness, and
denouncing, in language of awful severity, the judgments of God against
them for that unfaithfulness to their trust which was bringing ruin
upon the nation. He had closed this His last public discourse (
1. And as he went out of the temple, one of his
disciples saith unto him—The other Evangelists are less
definite. "As some spake," says Luke (
Master—Teacher.
see what manner of stones and what buildings are here—wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.
2. And Jesus answering said unto him, Seest thou these great buildings?—"Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate."
there shall not be left—"left here"
(
one stone upon another, that shall not be thrown down—Titus ordered the whole city and temple to be demolished [Josephus, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7].
3. And as he sat upon the Mount of Olives, over against the temple—On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist!
Peter and James and John and Andrew asked him privately—The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve.
4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?—"and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions.
Prophecies of the Destruction of Jerusalem
(
5. And Jesus answering them began to say, Take heed lest any man deceive you:
6. For many shall come in my name, saying, I am
Christ—(see
and shall deceive many—"Go ye not
therefore after them" (
7. And when ye shall hear of wars and rumours of
wars, be ye not troubled—(See on
for such things must needs be; but the end shall
not be yet—In Luke (
8. These are the beginnings of
sorrows—"of travail-pangs," to which heavy calamities are
compared. (See
9. But take heed to yourselves:
for—"before all these things" (
they shall deliver you up to councils; and in the synagogues ye shall be beaten—These refer to ecclesiastical proceedings against them.
and ye shall be brought before rulers and kings—before civil tribunals next.
for my sake, for a testimony against
them—rather "unto them"—to give you an opportunity of
bearing testimony to Me before them. In the Acts of the Apostles we
have the best commentary on this announcement. (Compare
10. And the gospel must first be published among
all nations—"for a witness, and then shall the end come"
(
11. But when they shall lead you, and deliver you up, take no thought beforehand—"Be not anxious beforehand."
what ye shall speak, neither do ye premeditate—"Be not filled with apprehension, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say."
but whatsoever shall be given you in that hour,
that speak ye: for it is not ye that speak, but the Holy
Ghost—(See on
13. And ye shall be hated of all men for my name's
sake—Matthew (
but he that shall endure unto the end, the same
shall be saved—See on
14. But when ye shall see—"Jerusalem compassed by armies"—by encamped armies; in other words, when ye shall see it besieged, and
the abomination of desolation, spoken of by
Daniel the prophet, standing where it ought not—that is, as
explained in Matthew (
(let him that readeth
understand)—readeth that prophecy. That "the abomination of
desolation" here alluded to was intended to point to the Roman ensigns,
as the symbols of an idolatrous, and so unclean pagan power, may be
gathered by comparing what Luke says in the corresponding verse (
then let them that be in Judea flee to the mountains—The ecclesiastical historian, Eusebius, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"—perhaps by some prophetic intimation more explicit than this, which would be their chart—and that thus they escaped the predicted calamities by which the nation was overwhelmed.
15. And let him that is on the housetop not get down into the house, neither enter therein, to take any thing out of his house—that is, let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible.
16. And let him that is in the field not turn back again for to take up his garment.
17. But woe to them—or, "alas for them."
that are with child, and to them that give suck in those days—in consequence of the aggravated suffering which those conditions would involve.
18. And pray ye that your flight be not in the
winter—making escape perilous, or tempting you to delay your
flight. Matthew (
19. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be—Such language is not unusual in the Old Testament with reference to tremendous calamities. But it is matter of literal fact that there was crowded into the period of the Jewish war an amount and complication of suffering perhaps unparalleled; as the narrative of Josephus, examined closely and arranged under different heads, would show.
20. And except that the Lord had shortened those days, no flesh—that is, no human life.
should be saved: but for the elect's sake, whom
he hath chosen, he hath shortened the days—But for this
merciful "shortening," brought about by a remarkable concurrence of
causes, the whole nation would have perished, in which there yet
remained a remnant to be afterwards gathered out. This portion of the
prophecy closes, in Luke, with the following vivid and important glance
at the subsequent fortunes of the chosen people: "And they shall fall
by the sword, and shall be led away captive into all nations: and
Jerusalem shall be trodden down of the Gentiles, until the times of the
Gentiles be fulfilled" (
21. And then, if any man shall say to you, Lo,
here is Christ; or, lo he is there; believe him not—So
to seduce, if it were possible, even the
elect—implying that this, though all but done, will
prove impossible. What a precious assurance! (Compare
23. But take ye heed; behold, I have foretold you
all things—He had just told them that the seduction of the
elect would prove impossible; but since this would be all but
accomplished, He bids them be on their guard, as the proper means of
averting that catastrophe. In Matthew (
24. But in those days, after that
tribulation—"Immediately after the tribulation of those days"
(
the sun shall be darkened, and the moon shall not give her light.
25. And the stars of heaven shall
fall—"and upon the earth distress of nations, with
perplexity; the sea and the waves roaring; men's hearts failing them
for fear, and for looking after those things which are coming on the
earth" (
and the powers that are in heaven shall be
shaken—Though the grandeur of this language carries the mind
over the head of all periods but that of Christ's Second Coming, nearly
every expression will be found used of the Lord's coming in terrible
national judgments: as of Babylon (
26. And then shall they see the Son of man coming
in the clouds with great power and glory—In
27. And then shall he send his
angels—"with a great sound of a trumpet" (
and shall gather together his elect,
&c.—As the tribes of Israel were anciently gathered together
by sound of trumpet (
28. Now learn a parable of the fig tree—"Now from the fig tree learn the parable," or the high lesson which this teaches.
When her branch is yet tender, and putteth forth leaves—"its leaves."
29. So ye, in like manner, when ye shall see these things come to pass—rather, "coming to pass."
know that it—"the kingdom of God"
(
is nigh, even at the doors—that is,
the full manifestation of it; for till then it admitted of no full
development. In Luke (
30. Verily I say unto you, that this generation
shall not pass fill all these things be done—or "fulfilled"
(
31. Heaven and earth shall pass away; but my words shall not pass away—the strongest possible expression of the divine authority by which He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.
Warnings to Prepare for the Coming of Christ
Suggested by the Foregoing Prophecy (
It will be observed that, in the foregoing prophecy, as our Lord approaches the crisis of the day of vengeance on Jerusalem and redemption for the Church—at which stage the analogy between that and the day of final vengeance and redemption waxes more striking—His language rises and swells beyond all temporal and partial vengeance, beyond all earthly deliverances and enlargements, and ushers us resistlessly into the scenes of the final day. Accordingly, in these six concluding verses it is manifest that preparation for "THAT DAY" is what our Lord designs to inculcate.
32. But of that day and that hour—that is, the precise time.
knoweth no man—literally, no one.
no, not the angels which are in heaven, neither the Son, but the Father—This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate—has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by Luther, Melancthon, and most of the older Lutherans; and it is so taken by Bengel, Lange, Webster and Wilkinson, Chrysostom and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by Calvin, Grotius, De Wette, Meyer, Fritzsche, Stier, Alford, and Alexander.
33. Take ye heed, watch and pray; for ye know not when the time is.
34. For the Son of man is as a man taking a far
journey, &c.—The idea thus far is similar to that in the
opening part of the parable of the talents (
and commanded the porter—the gatekeeper.
to watch—pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.
35. Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning—an allusion to the four Roman watches of the night.
36. Lest, coming suddenly, he find you
sleeping—See on
37. And what I say unto you—this discourse, it will be remembered, was delivered in private.
I say unto all, Watch—anticipating and requiring the diffusion of His teaching by them among all His disciples, and its perpetuation through all time.
CHAPTER 14
The events of this section appeared to have occurred on the fourth day (Wednesday) of the Redeemer's Last Week.
Conspiracy of the Jewish Authorities to Put Jesus
to Death (
1. After two days was the feast of the passover, and of unleavened bread—The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.
and the chief priests and the scribes sought how
they might take him by craft, and put him to death—From
Matthew's fuller account (
2. But they said, Not on the feast day—rather, not during the feast; not until the seven days of unleavened bread should be over.
lest there be an uproar of the people—In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See Josephus [Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as Bengel remarks, did the divine counsel take effect.
The Supper and the Anointing at Bethany Six Days
before the Passover (
The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed.
3. And being in Bethany, in the house of Simon the
leper, as he sat at meat, there came a woman—It was "Mary,"
as we learn from
having an alabaster box of ointment of
spikenard—pure nard, a celebrated aromatic—(See
very precious—"very costly" (
and she brake the box, and poured it on his
head—"and anointed," adds John (
4. And there were some that had indignation within
themselves and said—Matthew says (
Why was this waste of the ointment made?
5. For it might have been sold for more than three hundred pence—between nine and ten pounds sterling.
and have been given to the poor. And they
murmured against her—"This he said," remarks John (
6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me—It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all.
7. For ye have the poor with you
always—referring to
and whensoever ye will ye may do them good: but me ye have not always—a gentle hint of His approaching departure, by One who knew the worth of His own presence.
8. She hath done what she could—a noble testimony, embodying a principle of immense importance.
she is come aforehand to anoint my body to the
burying—or, as in John (
10. And Judas Iscariot, one of the twelve, went
unto the chief priests, to betray him unto them—that is, to
make his proposals, and to bargain with them, as appears from Matthew's
fuller statement (
11. And when they heard it, they were glad, and promised to give him money—Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it.
And he sought how he might conveniently betray
him—or, as more fully given in Luke (
See on
See on
See on
See on
Had we only the first three Gospels, we should have
concluded that our Lord was led immediately to Caiaphas, and had before
the Council. But as the Sanhedrim could hardly have been brought
together at the dead hour of night—by which time our Lord was in
the hands of the officers sent to take Him—and as it was only "as
soon as it was day" that the Council met (
Jesus Is Brought Privately before Annas, the Father-in-Law of Caiaphas (
Joh 18:13 ,14 ).
Joh 18:13 :And they led Him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year—This successful Annas, as Ellicott remarks, was appointed high priest by Quirinus, A.D. 12, and after holding the office for several years, was deposed by Valerius Gratius, Pilate's predecessor in the procuratorship of Judea [Josephus, Antiquities, 18.2.1, &c.]. He appears, however, to have possessed vast influence, having obtained the high priesthood, not only for his son Eleazar, and his son-in-law Caiaphas, but subsequently for four other sons, under the last of whom James, the brother of our Lord, was put to death [Antiquities, 20.9.1]. It is thus highly probable that, besides having the title of "high priest" merely as one who had filled the office, he to a great degree retained the powers he had formerly exercised, and came to be regarded practically as a kind of rightful high priest.
Joh 18:14 :Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. See on
Joh 11:51 . What passed between Annas and our Lord during this interval the beloved disciple reserves till he has related the beginning of Peter's fall. To this, then, as recorded by our own Evangelist, let us meanwhile listen.
Peter Obtains Access within the Quadrangle of the
High Priest's Residence, and Warms Himself at the Fire (
53. And they led Jesus away to the high priest: and with him were assembled—or rather, "there gathered together unto him."
all the chief priests and the elders and the scribes—it was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is that the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four in the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of the morning, should the Prisoner be successfully secured. If this be correct, it is fairly certain that only the last of Peter's three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; in which case He would merely have to be taken perhaps across the court, from one chamber to another.
54. And Peter followed him afar off, even into—or "from afar, even to the interior of."
the palace of the high priest—"An
oriental house," says Robinson, "is
usually built around a quadrangular interior court; into which there is
a passage (sometimes arched) through the front part of the house,
closed next the street by a heavy folding gate, with a smaller wicket
for single persons, kept by a porter. The interior court, often paved
or flagged, and open to the sky, is the hall, which our
translators have rendered 'palace,' where the attendants made a fire;
and the passage beneath the front of the house, from the street to this
court, is the porch. The place where Jesus stood before the high
priest may have been an open room, or place of audience on the ground
floor, in the rear or on one side of the court; such rooms, open in
front, being customary. It was close upon the court, for Jesus heard
all that was going on around the fire, and turned and looked upon Peter
(
and he sat with the servants, and warmed himself
at the fire—The graphic details, here omitted, are supplied
in the other Gospels.
And the servants and officers stood there—that is, in the hall, within the quadrangle, open to the sky.
who had made a fire of coals—or charcoal (in a brazier probably).
for it was cold—John alone of all the Evangelists mentions the material, and the coldness of the night, as Webster and Wilkinson remark. The elevated situation of Jerusalem, observes Tholuck, renders it so cold about Easter as to make a watch fire at night indispensable.
And Peter stood with them and warmed
himself—"He went in," says Matthew (
Jesus Is Interrogated by Annas—His Dignified Reply—Is Treated with Indignity by One of the Officials—His Meek Rebuke (
Joh 18:19-23 ).We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, overnight, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during this non-official interview.
Joh 18:19 :The high priest—Annas.
then asked Jesus of His disciples and of His doctrine—probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party.
Joh 18:20 .Jesus answered him, I spake openly to the world—compare
Joh 7:4 . He speaks of His public teaching as now a past thing—as now all over.I ever taught in the synagogue and in the temple, whither the Jews always resort—courting publicity, though with sublime noiselessness.
and in secret have I said nothing—rather, "spake I nothing"; that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare
Isa 45:19 ;48:16 ).
Joh 18:21 :Why askest thou Me? ask them which heard Me what I have said to them—rather, "what I said unto them."
behold, they know what I said—From this mode of replying, it is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses.
Joh 18:22 :And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest Thou the high priest so?—(see
Isa 50:6 ). It would seem fromAc 23:2 that this summary and undignified way of punishment what was deemed insolence in the accused had the sanction even of the high priests themselves.
Joh 18:23 :Jesus answered him, If I have spoken evil—rather, "If I spoke evil," in reply to the high priest.
bear witness of the evil; but if well, why smitest thou Me?—He does not say "if not evil," as if His reply had been merely unobjectionable; but "if well," which seems to challenge something altogether fitting in the remonstrance. He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mount—that when smitten on the one cheek we are to turn to the smiter the other also (
Mt 5:39 )—is not to be taken to the letter.Annas Sends Jesus to Caiaphas (
Joh 18:24 ).
Joh 18:24 .Now Annas had sent Him bound unto Caiaphas the high priest—On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings—a preliminary and informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas; and then
Joh 18:24 is to be read as a parenthesis, merely supplementing what was said inJoh 18:13 . This is the view of Calvin, Beza, Grotius, Bengel, De Wette, Meyer, Lucke, Tholuck. But there are decided objections to this view. First: We cannot but think that the natural sense of the whole passage, embracingJoh 18:13 ,14 ,19-24 , is that of a preliminary non-official hearing before "Annas first," the particulars of which are accordingly recorded; and then of a transference of our Lord from Annas to Caiaphas. Second: On the other view, it is not easy to see why the Evangelist should not have insertedJoh 18:24 immediately afterJoh 18:13 ; or rather, how he could well have done otherwise. As it stands, it is not only quite out of its proper place, but comes in most perplexingly. Whereas, if we take it as a simple statement of fact, that after Annas had finished his interview with Jesus, as recorded inJoh 18:19-23 , he transferred Him to Caiaphas to be formally tried, all is clear and natural. Third: The pluperfect sense "had sent" is in the translation only; the sense of the original word being simply "sent." And though there are cases where the aorist here used has the sense of an English pluperfect, this sense is not to be put upon it unless it be obvious and indisputable. Here that is so far from being the case, that the pluperfect "had sent" is rather an unwarrantable interpretation than a simple translation of the word; informing the reader that, according to the view of our translators, our Lord "had been" sent to Caiaphas before the interview just recorded by the Evangelist; whereas, if we translate the verse literally—"Annas sent Him bound unto Caiaphas the high priest"—we get just the information we expect, that Annas, having merely "precognosced" the prisoner, hoping to draw something out of Him, "sent Him to Caiaphas" to be formally tried before the proper tribunal. This is the view of Chrysostom and Augustine among the Fathers; and of the moderns, of Olshausen, Schleiermacher, Neander, Ebrard, Wieseler, Lange, Luthardt. This brings us back to the text of our second Gospel, and in it to
The Judicial Trial and Condemnation of the Lord
Jesus by the Sanhedrim (
But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons for concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim.
55. And the chief priests and all the council
sought for witness against Jesus to put him to death—Matthew
(
and found none—none that would suit their purpose, or make a decent ground of charge before Pilate.
56. For many bare false witness against
him—From their debasing themselves to "seek" them, we
are led to infer that they were bribed to bear false witness;
though there are never wanting sycophants enough, ready to sell
themselves for naught, if they may but get a smile from those above
them: see a similar scene in
but their witness agreed not
together—If even two of them had been agreed, it would
have been greedily enough laid hold of, as all that the law insisted
upon even in capital cases (
57. And there arose certain, and bare false
witness against him—Matthew (
saying—as follows:
58. We heard him say, I will destroy this temple
that is made with hands, and within three days I will build another
made without hands—On this charge, observe, first, that eager
as His enemies were to find criminal matter against our Lord, they had
to go back to the outset of His ministry, His first visit to Jerusalem,
more than three years before this. In all that He said and did after
that, though ever increasing in boldness, they could find nothing.
Next, that even then, they fix only on one speech, of two or three
words, which they dared to adduce against Him. Further, they most
manifestly pervert the speech of our Lord. We say not this because in
Mark's form of it, it differs from the report of the words given by the
Fourth Evangelist (
59. But neither so did their witness agree together—that is, not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very terms alleged to have been used. For every one must see that a very slight turn, either way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a criminal charge—would either give them a colorable pretext for the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast.
60. Answerest thou nothing? what is it which these witness against thee?—Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from His own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But in this, too, they failed.
61. But he held his peace, and answered nothing—This must have nonplussed them. But they were not to be easily baulked of their object.
Again the high priest—arose (
asked him, and said unto him, Art thou the
Christ, the Son of the Blessed?—Why our Lord should have
answered this question, when He was silent as to the former, we might
not have quite seen, but for Matthew, who says (
62. And Jesus said, I am—or, as in
Matthew (
and—in that character.
ye shall see the Son of man sitting on the right
hand of power, and coming in the clouds of heaven—In Matthew
(
63. Then the high priest rent his
clothes—On this expression of horror of blasphemy, see
and saith, What need we any further
witnesses? (Also see on
64. Ye have heard the blasphemy—(See
what think ye?—"Say what the verdict is to be."
they all condemned him to be guilty of
death—or of a capital crime, which blasphemy against
God was according to the Jewish law (
The Blessed One Is Now Shamefully Entreated
(
Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described.
65. And some began to spit on him—or, as
in
to cover his face—or "to blindfold
him" (as in
to buffet him—Luke's word, which is
rendered "smote Him" (
began to say unto him, Prophesy—In
Matthew (
and the servants did strike him with the palms
of their hands—or "struck Him on the face" (
Peter's First
Denial of His Lord (
66. And as Peter was beneath in the
palace—This little word "beneath"—one of our
Evangelist's graphic touches—is most important for the right
understanding of what we may call the topography of the scene. We must
take it in connection with Matthew's word (
there cometh one of the maids of the high
priest—"the damsel that kept the door" (
67. And when she saw Peter warming himself, she
looked upon him—Luke (
and said, And thou also wast with Jesus of
Nazareth—"with Jesus the Nazarene," or, "with Jesus of
Galilee" (
68. But he denied—"before all" (
saying, I know not, neither understand I what
thou sayest—in Luke (
And he went out into the porch—the vestibule leading to the street—no doubt finding the fire-place too hot for him; possibly also with the hope of escaping—but that was not to be, and perhaps he dreaded that, too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment in its resolves.
AND THE COCK CREW—(See on
Peter's Second
Denial of His Lord (
There is here a verbal difference among the Evangelists, which without some information which has been withheld, cannot be quite extricated.
69. And a maid saw him again—or, "a
girl." It might be rendered "the girl"; but this would not necessarily
mean the same one as before, but might, and probably does, mean just
the female who had charge of the door or gate near which Peter now was.
Accordingly, in
and began to say to them that stood by, This is
one of them—or, as in
70. And he denied it again—In Luke
(
Peter's Third
Denial of His Lord (
70. And a little after—"about the space
of one hour after" (
they that stood by said again to Peter, Surely
thou art one of them: for thou art a Galilean, and thy speech agreeth
thereto—"bewrayeth [or 'discovereth'] thee" (
71. But he began to curse—"anathematize," or wish himself accursed if what he was now to say was not true.
and to swear—or to take a solemn oath.
saying, I know not this man of whom ye speak.
72. And the second time the cock
crew—The other three Evangelists, who mention but one crowing
of the cock—and that not the first, but the second and last one
of Mark—all say the cock crew "immediately," but Luke (
The Redeemer's Look upon Peter, and Peter's Bitter
Tears (
It has been observed that while the beloved disciple
is the only one of the four Evangelists who does not record the
repentance of Peter, he is the only one of the four who records the
affecting and most beautiful scene of his complete restoration (
Lu 22:61 :And the Lord turned and looked upon Peter—How? it will be asked. We answer, From the chamber in which the trial was going on, in the direction of the court where Peter then stood—in the way already explained. See on
Mr 14:66 . Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears.
And Peter called to mind the word that Jesus said
unto him, Before the cock crow twice, thou shalt deny me thrice. And
when he thought thereon, he wept—To the same effect is the
statement of the First Evangelist (
And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice.
Lu 22:62 :And Peter went out and wept bitterly—How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter "weep bitterly" (
Mt 26:75 ) was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I prayed for thee, that thy faith fail not" (Lu 22:31 ,32 ), may we not say that this prayer fetched down all that there was in that look to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See onMr 16:7 ).
CHAPTER 15
See on
See on
See on
CHAPTER 16
The Resurrection Announced to the Women (
1. And when the sabbath was past—that is, at sunset of our Saturday.
Mary Magdalene—(See on
and Mary the mother of James—James the
Less (see
and Salome—the mother of Zebedee's
sons (compare
had bought sweet spices, that they might come
and anoint him—The word is simply "bought." But our
translators are perhaps right in rendering it here "had bought," since
it would appear, from
2. And very early in the morning—(See on
the first day of the week, they came unto the sepulchre at the rising of the sun—not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.
3. And they said among themselves—as they were approaching the sacred spot.
Who shall roll us away the stone from the door of the sepulchre? … for it was very great—On reaching it they find their difficulty gone—the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?
5. And entering into the sepulchre, they saw a
young man—In
sitting on the right side—having
respect to the position in which His Lord had lain there. This trait is
peculiar to Mark; but compare
clothed in a long white garment—On its
length, see
and they were affrighted.
6. And he saith unto them, Be not
affrighted—a stronger word than "Fear not" in Matthew (
Ye seek Jesus of Nazareth, which was crucified!—"the Nazarene, the Crucified."
he is risen; he is not here—(See on
behold the place where they laid
him—(See on
7. But go your way, tell his disciples and Peter—This Second Gospel, being drawn up—as all the earliest tradition states—under the eye of Peter, or from materials chiefly furnished by him, there is something deeply affecting in the preservation of this little clause by Mark alone.
that he goeth before you into Galilee; there
shall ye see him, as he said unto you—(See on
8. And they went out quickly, and fled from the sepulchre: for they trembled and were amazed—"for tremor and amazement seized them."
neither said they anything to any man; for they were afraid—How intensely natural and simple is this!
Appearances of Jesus after His Resurrection
(
9. Now when Jesus was risen early the first day of
the week, he appeared first to Mary Magdalene, out of whom he had cast
seven devils—There is some difficulty here, and different
ways of removing it have been adopted. She had gone with the other
women to the sepulchre (
11. And they, when they had heard that he was alive, and had been seen of her, believed not—This, which is once and again repeated of them all, is most important in its bearing on their subsequent testimony to His resurrection at the risk of life itself.
12. After that he appeared in another
form—(compare
unto two of them as they walked, and went into
the country—The reference here, of course, is to His
manifestation to the two disciples going to Emmaus, so exquisitely told
by the Third Evangelist (see on
13. And they went and told it unto the residue: neither believed they them, &c.
15. And he said unto them, Go ye into all the
world, and preach the Gospel to every creature—See on
16. He that believeth and is
baptized—Baptism is here put for the external signature of
the inner faith of the heart, just as "confessing with the mouth" is in
shall be saved; but he that believeth not shall be damned—These awful issues of the reception or rejection of the Gospel, though often recorded in other connections, are given in this connection only by Mark.
17, 18. And these signs shall follow them that believe … They shall take up serpents—These two verses also are peculiar to Mark.
The Ascension and Triumphant Proclamation of the
Gospel Thereafter (
19. So then after the Lord—an epithet
applied to Jesus by this Evangelist only in
had spoken unto them, he was received up into
heaven—See on
and sat on the right hand of God—This
great truth is here only related as a fact in the Gospel history. In
that exalted attitude He appeared to Stephen (
20. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following. Amen—We have in this closing verse a most important link of connection with the Acts of the Apostles, where He who directed all the movements of the infant Church is perpetually styled "The Lord"; thus illustrating His own promise for the rounding and building up of the Church, "Lo, I AM WITH You alway!"
THE GOSPEL ACCORDING TO
LUKE
Commentary by David Brown
INTRODUCTION
The writer of this
Gospel is universally allowed to have been Lucas (an abbreviated form
of Lucanus, as Silas of Silvanus), though he is not expressly named
either in the Gospel or in the Acts. From
The time and place of the publication
of his Gospel are alike uncertain. But we can approximate to it. It
must at any rate have been issued before the Acts, for there the
'Gospel' is expressly referred to as the same author's "former
treatise" (
That it was addressed, in the first instance, to
Gentile readers, is beyond doubt. This is no more, as Davidson remarks [Introduction to the New
Testament, p. 186], than was to have been expected from the
companion of an "apostle of the Gentiles," who had witnessed marvellous
changes in the condition of many heathens by the reception of the
Gospel. But the explanations in his Gospel of things known to every
Jew, and which could only be intended for Gentile readers, make this
quite plain—see
We have already adverted to the classical
style of Greek which this Evangelist writes—just
what might have been expected from an educated Greek and travelled
physician. But we have also observed that along with this he shows a
wonderful flexibility of style, so much so, that when he comes to
relate transactions wholly Jewish, where the speakers and actors and
incidents are all Jewish, he writes in such Jewish Greek as one
would do who had never been out of Palestine or mixed with any but
Jews. In Da Costa's'S Four
Witnesses will be found some traces of "the beloved
physician" in this Gospel. But far more striking and important
are the traces in it of his intimate connection with the apostle of the
Gentiles. That one who was so long and so constantly in the society of
that master mind has in such a work as this shown no traces of that
connection, no stamp of that mind, is hardly to be believed. Writers of
Introductions seem not to see it, and take no notice of it. But those
who look into the interior of it will soon discover evidences enough in
it of a Pauline cast of mind. Referring for a number of details
to Da Costa, we notice here only two
examples: In
Other points connected with this Gospel will be adverted to in the Commentary.
CHAPTER 1
It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity.
1. set forth in order—more simply, to draw up a narrative.
2. from the beginning—that is, of His public ministry, as is plain from what follows.
3. from the very first—that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.
in order—or "consecutively"—in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.
most excellent—or "most noble"—a
title of rank applied by this same writer twice to Felix and once to
Festus (
4. that thou mightest know—"know thoroughly."
hast been instructed—orally instructed—literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.
5. Herod—(See on
course of Abia—or Abijah; the eighth
of the twenty-four orders of courses into which David divided the
priests (see
his wife was of the daughters of Aaron—The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [Lightfoot].
6. commandments and ordinances—The one
expressing their moral—the other their
ceremonial—obedience [Calvin and Bengel],
(Compare
7. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.
9. his lot was to burn incense—The part
assigned to each priest in his week of service was decided by lot.
Three were employed at the offering of incense—to remove the
ashes of the former service; to bring in and place on the golden altar
the pan filled with hot burning coals taken from the altar of burnt
offering; and to sprinkle the incense on the hot coals; and, while the
smoke of it ascended, to make intercession for the people. This was the
most distinguished part of the service (
10. praying without—outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.
the time of incense—which was offered
along with the morning and evening sacrifice of every day; a beautiful
symbol of the acceptableness of the sacrifice offered on the
altar of burnt offering, with coals from whose altar the incense was
burnt (
11. right side—the south side, between
the altar and the candlestick, Zacharias being on the north side, in
front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the
favorable side (
13. thy prayer is heard—doubtless for offspring, which by some presentiment he even yet had not despaired of.
John—the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."
14. shall rejoice—so they did (
15. great in the sight of the
Lord—nearer to Him in official standing than all the
prophets. (See
drink neither wine nor strong
drink—that is, shall be a Nazarite, or "a separated
one" (
filled with the Holy Ghost, from … womb—a holy vessel for future service.
16, 17. A religious and moral reformer,
Elijah-like, he should be (
17. before him—before "the Lord their
God" (
in the spirit—after the model.
and power of Elias—not his miraculous
power, for John did no miracle" (
fathers to the children—taken
literally, this denotes the restoration of parental
fidelity [Meyer and others], the
decay of which is the beginning of religious and social
corruption—one prominent feature of the coming revival being put
for the whole. But what follows, explanatory of this, rather suggests a
figurative sense. If "the disobedient" be "the children," and to
"the fathers" belongs "the wisdom of the just" [Bengel], the meaning will be, "he shall bring back
the ancient spirit of the nation into their degenerate children" [Calvin, &c.]. So Elijah invoked "the
God Abraham, Isaac, and Israel," when seeking to "turn their heart
back again" (
to make ready, &c.—more clearly, "to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every soul, an operation corresponding to the Baptist's ministry.
18. Whereby, &c.—Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.
19. Gabriel—signifying "man of God," the
same who appeared to Daniel at the time of incense (
stand, &c.—as his attendant
(compare
20. dumb—speechless.
not able—deprived of the power of
speech (
until the day that these things shall be
performed—See on
21. waited—to receive from him the usual
benediction (
tarried so long—It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].
22. speechless—dumb, and deaf also (see
24. hid five months—till the event was put beyond doubt and became apparent.
(See on
26. sixth month—of Elisabeth's time.
Joseph, of the house of David—(See on
28. highly favoured—a word only once
used elsewhere (
31. The angel purposely conforms his language
to Isaiah's famous prophecy (
32, 33. This is but an echo of the sublime
prediction in
34. How, &c.—not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.
35. Holy Ghost—(See on
power of the highest—the immediate energy of the Godhead conveyed by the Holy Ghost.
overshadow—a word suggesting how gentle, while yet efficacious, would be this Power [Bengel]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [Calvin].
that holy thing born of thee—that holy Offspring of thine.
therefore … Son of God—That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
36. thy cousin—"relative," but how near the word says not.
conceived, &c.—This was to Mary an unsought sign, in reward of her faith.
37. For, &c.—referring to what was
said by the angel to Abraham in like case (
38. Marvellous faith in such circumstances!
39. hill country—the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson].
with haste—transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.
a city of Juda—probably Hebron (see
40. saluted Elisabeth—now returned from
her seclusion (
41. babe leaped—From
42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [Olshausen].
43. "The mother of my Lord"—but
not "My Lady" (compare
45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.
for—rather, as in the Margin, "that."
46-55. A magnificent canticle, in which the
strain of Hannah's ancient song, in like circumstances, is caught up,
and just slightly modified and sublimed. Is it unnatural to suppose
that the spirit of the blessed Virgin had been drawn beforehand into
mysterious sympathy with the ideas and the tone of this hymn, so that
when the life and fire of inspiration penetrated her whole soul it
spontaneously swept the chorus of this song, enriching the Hymnal of
the Church with that spirit-stirring canticle which has resounded ever
since from its temple walls? In both songs, those holy women, filled
with wonder to behold "the proud, the mighty, the rich," passed by,
and, in their persons the lowliest chosen to usher in the greatest
events, sing of this as no capricious movement, but a great law of
the kingdom of God, by which He delights to "put down the mighty
from their seats and exalt them of low degree." In both songs the
strain dies away on Christ; in Hannah's
under the name of "Jehovah's King"—to whom, through all His line,
from David onwards to Himself, He will "give strength"; His "Anointed,"
whose horn He will exalt (
My soul … my spirit—"all that is
within me" (
47. my Saviour—Mary, poor heart, never dreamt, we see, of her own "immaculate conception"—in the offensive language of the Romanists—any more than of her own immaculate life.
54. holpen—Compare
55. As he spake to our fathers—The
sense requires this clause to be read as a parenthesis. (Compare
for ever—the perpetuity of Messiah's
kingdom, as expressly promised by the angel (
56. abode with her about three months—What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women—the one but the honored pioneer of the other—have made the world new.
returned to her own house—at Nazareth,
after which took place what is recorded in
59. eighth day—The law (
called him—literally, "were
calling"—that is, (as we should say) "were for calling." The
naming of children at baptism has its origin in the Jewish
custom at circumcision (
62. made signs—showing he was deaf, as well as dumb.
63. marvelled all—at his giving the same name, not knowing of any communication between them on the subject.
64. mouth opened immediately—on thus
palpably showing his full faith in the vision, for disbelieving which
he had been struck dumb (
65. fear—religious awe; under the
impression that God's hand was specially in these events (compare
66. hand of the Lord was with him—by
special tokens marking him out as one destined to some great work
(
68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel—the ancient covenant God of the peculiar people.
visited and redeemed—that is, in order
to redeem: returned after long absence, and broken His long silence
(see
69. horn of salvation—that is "strength
of salvation," or "mighty Salvation," meaning the Saviour Himself, whom
Simeon calls "Thy Salvation" (
house of … David—This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.
70. since the world began—or, "from the earliest period."
72. the mercy promised … his holy covenant …
73. the oath … to …
Abraham—The whole work and kingdom of Messiah is represented
as a mercy pledged on oath to Abraham and his seed, to be realized at
an appointed period; and at length, in "the fulness of the time,"
gloriously made good. Hence, not only "grace," or the
thing promised; but "truth," or fidelity to the
promise, are said to "come by Jesus Christ" (
74, 75. That he would grant us,
&c.—How comprehensive is the view here given! (1) The
purpose of all redemption—"that we should serve
Him"—that is, "the Lord God of Israel" (
76-79. Here are the dying echoes of this song; and very beautiful are these closing notes—like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light—as of molten gold—on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.
thou child—not "my son"—this child's relation to himself being lost in his relation to a Greater than either.
prophet of the Highest; for thou shalt go before
him—that is, "the Highest." As "the Most High" is an epithet
in Scripture only of the supreme God, it is inconceivable that
inspiration should apply this term, as here undeniably, to Christ,
unless He were "God over all blessed for ever" (
77. to give knowledge of salvation—To
sound the note of a needed and provided "salvation" was
the noble office of John, above all that preceded him; as it is that of
all subsequent ministers of Christ; but infinitely loftier was it to be
the "Salvation" itself (
by the remission of … sins—This
stamps at once the spiritual nature of the salvation here
intended, and explains
78. Through the tender mercy of our God—the sole spring, necessarily, of all salvation for sinners.
dayspring from on high—either
Christ Himself, as the "Sun of righteousness" (
79. (Compare
80. And the child, &c.—"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [Olshausen].
in the deserts—probably "the
wilderness of Judea" (
his showing unto Israel—the presentation of himself before his nation, as Messiah's forerunner.
CHAPTER 2
1. Cæsar Augustus—the first of the Roman emperors.
all the world—so the vast Roman Empire was termed.
taxed—enrolled, or register themselves.
2. first … when Cyrenius,
&c.—a very perplexing verse, inasmuch as Cyrenius, or
Quirinus, appears not to have been governor of Syria for about ten
years after the birth of Christ, and the "taxing" under his
administration was what led to the insurrection mentioned in
3. went … to his own city—the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.
4, 5. Not only does Joseph, who was of the
royal line, go to Bethlehem (
5. espoused wife—now, without doubt,
taken home to him, as related in
6. while they were there, the days were
accomplished that she should be delivered—Mary had up to this
time been living at the wrong place for Messiah's birth. A little
longer stay at Nazareth, and the prophecy would have failed. But lo!
with no intention certainly on her part, much less of Cæsar
Augustus, to fulfil the prophecy, she is brought from Nazareth to
Bethlehem, and at that nick of time her period arrives, and her Babe is
born (
7. first-born—So
wrapt him … laid him—The mother
herself did so. Had she then none to help her? It would seem so (
a manger—the manger, the bench to which the horses' heads were tied, on which their food could rest [Webster and Wilkinson].
no room in the inn—a square erection,
open inside, where travellers put up, and whose rear parts were used as
stables. The ancient tradition, that our Lord was born in a grotto or
cave, is quite consistent with this, the country being rocky. In Mary's
condition the journey would be a slow one, and ere they arrived, the
inn would be fully occupied—affecting anticipation of the
reception He was throughout to meet with (
Keble
But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.
8. abiding in the fields—staying there, probably in huts or tents.
watch … by night—or, night
watches, taking their turn of watching. From about passover time in
April until autumn, the flocks pastured constantly in the open fields,
the shepherds lodging there all that time. (From this it seems plain
that the period of the year usually assigned to our Lord's birth is too
late). Were these shepherds chosen to have the first sight of the
blessed Babe without any respect of their own state of mind? That, at
least, is not God's way. "No doubt, like Simeon (
Keble
9. glory of the Lord—"the brightness or glory which is represented as encompassing all heavenly visions" [Olshausen].
sore afraid—So it ever was (
10. to all people—"to the whole people,"
that is, of Israel; to be by them afterwards opened up to the whole
world. (See on
11. unto you is born—you shepherds,
Israel, mankind [Bengel]. Compare
a Saviour—not One who shall be a Saviour, but "born a Saviour."
Christ the Lord—"magnificent appellation!" [Bengel]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah" [Alford].
12. a sign—"the sign."
the babe—"a Babe."
a manger—"the manger." The sign was to
consist, it seems, solely in the overpowering contrast between
the things just said of Him and the lowly condition in which they would
find Him—Him whose goings forth have been from of old, from
everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot
contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord,"
lying in a manger! Thus early were these amazing contrasts, which are
His chosen style, held forth. (See
13. suddenly—as if only waiting till their fellow had done.
with the angel—who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.
heavenly host—or "army," an army celebrating peace! [Bengel] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [Olshausen]; to let it be known how this event is regarded in heaven and should be regarded on earth.
14. Glory, &c.—brief but
transporting hymn—not only in articulate human speech, for our
benefit, but in tunable measure, in the form of a Hebrew
parallelism of two complete clauses, and a third one only amplifying
the second, and so without a connecting "and." The "glory to
God," which the new-born "Saviour" was to bring, is the first note
of this sublime hymn: to this answers, in the second clause, the
"peace on earth," of which He was to be "the Prince" (
15. Let us go, &c.—lovely simplicity
of devoutness and faith this! They are not taken up with the angels,
the glory that invested them, and the lofty strains with which they
filled the air. Nor do they say, Let us go and see if this be
true—they have no misgivings. But "Let us go and see this
thing which is come to pass, which the Lord hath made known
unto us." Does not this confirm the view given on
16. with haste—Compare
found Mary, &c.—"mysteriously guided by the Spirit to the right place through the obscurity of the night" [Olshausen].
a manger—"the manger," as before.
17. made known abroad—before their
return (
20. glorifying and praising God,
&c.—The latter word, used of the song of the angels (
Here only recorded, and even here merely alluded to,
for the sake of the name then given to the holy Babe, "Jesus," or Saviour
(
22, 24. her purification—Though the most
and best copies read "their," it was the mother only who needed
purifying from the legal uncleanness of childbearing. "The days" of
this purification for a male child were forty in all (
25. just—upright in his moral character.
devout—of a religious frame of spirit.
waiting for the consolation of Israel—a beautiful title of the coming Messiah, here intended.
the Holy Ghost was—supernaturally.
upon him—Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.
26. revealed by the Holy Ghost—implying, beyond all doubt, the personality of the Spirit.
should see not death till he had seen—"sweet antithesis!" [Bengel]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.
27, 28. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord.
28. took him up in his arms—immediately
recognizing in the child, with unhesitating certainty, the promised
Messiah, without needing Mary to inform him of what had happened to
her. [Olshausen]. The remarkable act of
taking the babe in his arms must not be overlooked. It was as if he
said, "This is all my salvation and all my desire" (
29. Lord—"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."
now lettest, &c.—more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.
30. seen thy salvation—Many saw this
child, nay, the full-grown "man, Christ Jesus," who never saw in Him
"God's Salvation." This estimate of an object of sight, an unconscious,
helpless babe, was pure faith. He "beheld His glory" (
31, 32. all people—all the peoples, mankind at large.
a light to the Gentiles—then in thick darkness.
glory of thy people Israel—already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [Olshausen], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.
34, 35. set—appointed.
fall and rising again of many in Israel, and for a sign spoken against—Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.
35. Yea, &c.—"Blessed as thou art among women, thou shalt have thine own deep share of the struggles and sufferings which this Babe is to occasion"—pointing not only to the continued obloquy and rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which she would have to pass through.
that the thoughts, &c.—Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen.
36. Anna—or, Hannah.
a prophetess—another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand.
of the tribe of Aser—one of the ten
tribes, of whom many were not carried captive, and not a few reunited
themselves to Judah after the return from Babylon. The distinction of
tribes, though practically destroyed by the captivity, was well enough
known up to their final dispersion (
lived, &c.—she had lived seven
years with her husband (
37. departed not from the temple—was
found there at all stated hours of the day, and even during the night
services of the temple watchmen (
38. coming in—"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).
to all them, &c.—the sense is, "to all them in Jerusalem that were looking for redemption"—saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [Alford].
39. Nothing is more difficult than to fix the
precise order in which the visit of the Magi, with the flight into and
return from Egypt (
40. His mental development kept pace with His
bodily, and "the grace of God," the divine favor, rested manifestly and
increasingly upon Him. See
"Solitary flowered out of the wonderful enclosed garden of the thirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), bursts into flower. To mark that is assuredly the design and the meaning of this record" [Stier].
42. went up—"were wont to go." Though
males only were required to go up to Jerusalem at the three annual
festivals (
when twelve years old—At this age
every Jewish boy was styled "a son of the law," being put under a
course of instruction and trained to fasting and attendance on public
worship, besides being set to learn a trade. At this age accordingly
our Lord is taken up for the first time to Jerusalem, at the passover
season, the chief of the three annual festivals. But oh, with what
thoughts and feelings must this Youth have gone up! Long ere He beheld
it, He had doubtless "loved the habitation of God's house and the place
where His honor dwelt" (
43. as they returned—If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene.
tarried behind … Joseph and his mother knew not—Accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown off their guard.
44. sought him among their kinsfolk and acquaintances—On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.
45, 46. After three sorrowing days, they find
Him still in Jerusalem, not gazing on its architecture, or surveying
its forms of busy life, but in the temple—not the "sanctuary" (as
in
46. hearing … asking—The method of
question and answer was the customary form of rabbinical teaching;
teacher and learner becoming by turns questioner and answerer, as may
be seen from their extant works. This would give full scope for all
that "astonished them in His understanding and answers." Not that He
assumed the office of teaching—"His hour" for that "was
not yet come," and His equipment for that was not complete; for He had
yet to "increase in wisdom" as well as "stature" (
49. about my Father's
business—literally, "in" or "at My Fathers," that is, either
"about My Father's affairs," or "in My Father's
courts"—where He dwells and is to be found—about
His hand, so to speak. This latter shade of meaning, which includes
the former, is perhaps the true one, Here He felt Himself at
home, breathing His own proper air. His words convey a gentle
rebuke of their obtuseness in requiring Him to explain this.
"Once here, thought ye I should so readily hasten away? Let ordinary
worshippers be content to keep the feast and be gone; but is this all
ye have learnt of Me?" Methinks we are here let into the holy privacies
of Nazareth; for what He says they should have known, He must
have given them ground to know. She tells Him of the sorrow with
which His father and she had sought Him. He speaks of no
Father but one, saying, in effect, My Father has not been
seeking Me; I have been with Him all this time; "the King hath brought
me into His chambers … His left hand is under my head, and His
right hand doth embrace me" (
50, 51. understood not—probably He had
never expressly said as much, and so confounded them, though it
was but the true interpretation of many things which they had seen and
heard from Him at home. (See on
52. See on
stature—or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?"
CHAPTER 3
(See on
1, 2. Here the curtain of the New Testament
is, as it were, drawn up, and the greatest of all epochs of the Church
commences. Even our Lord's own age (
the fifteenth year of Tiberius—reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning.
Pilate … governor of Judea—His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.
Herod—(See on
Philip—a different and very superior
Philip to the one whose wife Herodias went to live with Herod Antipas.
(See
Iturea—to the northeast of Palestine;
so called from Ishmael's son Itur or Jetur (
Trachonitis—farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.
Abilene—still more to the northeast, so called from Abila, eighteen miles from Damascus [Robinson].
2. Annas and Caiaphas … high
priests—the former, though deposed, retained much of his
influence, and, probably, as sagan or deputy, exercised much of
the power of the high priesthood along with Caiaphas (
word of God came unto John—Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead—The Word [Olshausen].
5. Every valley, &c.—levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."
6. all flesh, &c.—(quoted literally
from the Septuagint of
10-14. What shall we do then?—to show
the sincerity of our repentance. (Also see on
11. two coats—directed against the
reigning avarice. (Also see on
12. publicans, &c. (Also see on
13. Exact no more, &c.—directed
against that extortion which made the publicans a byword. (See
on
14. soldiers … Do violence to
none—The word signifies to "shake thoroughly," and so to
"intimidate," probably in order to extort money or other property.
(Also see on
accuse … falsely—acting as informers vexatiously, on frivolous or false grounds.
content with your wages—"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [Webster and Wilkinson]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.
15-17. whether he were the
Christ—showing both how successful he had been in awakening
the expectation of Messiah's immediate appearing, and the high
estimation, and even reverence, which his own character commanded.
(Also see on
16. John answered—either to the
deputation from Jerusalem (see
saying unto them all—in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
one mightier than I—"the Mighter than I."
18. many other things, &c.—such as
we read in
19, 20. But Herod, &c.—See on
and for all the evils which Herod had
done—important fact here only mentioned, showing how
thoroughgoing was the fidelity of the Baptist to his royal
hearer, and how strong must have been the workings of conscience in
that slave of passion when, notwithstanding such plainness, he "did
many things and heard John gladly" (
20. Added yet, &c.—(Also see on
(See on
21. when all the people were
baptized—that He might not seem to be merely one of the
crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet
never man sat" (
23. he began to be about thirty—that is,
"was about entering on His thirtieth year." So our translators have
taken the word (and so Calvin, Beza, Bloomfield, Webster
and Wilkinson, &c.): but "was about
thirty years of age when He began [His ministry]," makes better
Greek, and is probably the true sense [Bengel, Olshausen,
De Wette, Meyer, Alford,
&c.]. At this age the priests entered on their office (
being, as was supposed, the son of Joseph,
&c.—Have we in this genealogy, as well as in Matthew's, the
line of Joseph? or is this the line of Mary?—a
point on which there has been great difference of opinion and much
acute discussion. Those who take the former opinion contend that
it is the natural sense of this verse, and that no other would have
been thought of but for its supposed improbability and the uncertainty
which it seems to throw over our Lord's real descent. But it is liable
to another difficulty; namely, that in this case Matthew makes
Jacob, while Luke makes "Heli," to be Joseph's father;
and though the same man had often more than one name, we ought not to
resort to that supposition, in such a case as this, without necessity.
And then, though the descent of Mary from David would be liable to no
real doubt, even though we had no table of her line preserved to us
(see, for example,
24-30. son of Matthat, &c.—(See on
38. son of God—Compare
CHAPTER 4
(See on
Note.—A large gap here occurs, embracing
the important transactions in Galilee and Jerusalem which are recorded
in
16. as his custom was—Compare
stood up for to read—Others besides
rabbins were allowed to address the congregation. (See
18, 19. To have fixed on any passage
announcing His sufferings (as
19. acceptable year—an allusion to the
jubilee year (
20. the minister—the chazan, or synagogue-officer.
all eyes … fastened on Him—astounded at His putting in such claims.
21. began to say, &c.—His whole address was just a detailed application to Himself of this and perhaps other like prophecies.
22. gracious words—"the words of grace,"
referring both to the richness of His matter and the sweetness of His
manner (
Is not this, &c.—(See on
23. this proverb—like our "Charity begins at home."
whatsoever, &c.—"Strange rumors
have reached our ears of Thy doings at Capernaum; but if such power
resides in Thee to cure the ills of humanity, why has none of it yet
come nearer home, and why is all this alleged power reserved for
strangers?" His choice of Capernaum as a place of residence since
entering on public life was, it seems, already well known at Nazareth;
and when He did come thither, to give no displays of His power when
distant places were ringing with His fame, wounded their pride. He had
indeed "laid his hands on a few sick folk and healed them" (
24. And he said, &c.—He replies to
the one proverb by another, equally familiar, which we express in a
rougher form—"Too much familiarity breeds contempt." Our Lord's
long residence in Nazareth merely as a townsman had made Him too
common, incapacitating them for appreciating Him as others did who
were less familiar with His everyday demeanor in private life. A
most important principle, to which the wise will pay due regard. (See
also
25-27. But I tell you, &c.—falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [Stier].
three years and six months—So
26, 27. save … saving—"but only."
(Compare
Sarepta—"Zarephath" (
28, 29. when they heard these
things—these allusions to the heathen, just as
afterwards with Paul (
29. rose up—broke up the service irreverently and rushed forth.
thrust him—with violence, as a prisoner in their hands.
brow, &c.—Nazareth, though not
built on the ridge of a hill, is in part surrounded by one to the west,
having several such precipices. (See
30. passing through the midst, &c.—evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)
31. down to Capernaum—It lay on the Sea
of Galilee (
33. unclean—The frequency with which this character of impurity is applied to evil spirits is worthy of notice.
cried out, &c.—(See
35. rebuked them, &c.—(See on
thrown him, &c.—See on
36. What a word—a word from the Lord of spirits.
(See on
41. suffered them not to speak—The
marginal reading ("to say that they knew him to be Christ") here is
wrong. Our Lord ever refused testimony from devils, for the very
reason why they were eager to give it, because He and they would
thus seem to be one interest, as His enemies actually alleged. (See on
See on
42. stayed him—"were staying Him," or
sought to do it. What a contrast to the Gadarenes! The nature of His
mission required Him to keep moving, that all might hear the glad
tidings (
43. I must, &c.—but duty only could move Him to deny entreaties so grateful to His spirit.
CHAPTER 5
Not their first call, however, recorded in
3. taught … out of the ship—(See
on
4. for a draught—munificent recompense for the use of his boat.
5. Master—betokening not surely a first acquaintance, but a relationship already formed.
all night—the usual time of fishing
then (
6. net brake—rather "was breaking," or
"beginning to break," as in
8. Depart, &c.—Did Peter then wish
Christ to leave him? Verily no. His all was wrapt up in Him (
10. Simon, fear not—This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.
from henceforth—marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."
fishers of men—"What wilt thou think,
Simon, overwhelmed by this draught of fishes, when I shall bring to thy
net what will beggar all this glory?" (See on
11. forsook all—They did this before
(
(See on
15. But so, &c.—(See
(See on
17. Pharisees and doctors … sitting by—the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.
power of the Lord … present—with Jesus.
to heal them—the sick people.
19. housetop—the flat roof.
through the tiling … before
Jesus—(See on
24. take up thy couch—"sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel].
(See on
30. their scribes—a mode of expression showing that Luke was writing for Gentiles.
(See on
The incongruities mentioned in
CHAPTER 6
(See on
1. second sabbath after the first—an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.
5. Lord also—rather "even" (as in
of the sabbath—as naked a claim to
all the authority of Him who gave the law at Mount Sinai as
could possibly be made; that is, "I have said enough to vindicate the
men ye carp at on My account: but in this place is the Lord of the
law, and they have His sanction." (See
(See on
7. watched whether, &c.—In Matthew
(
9. good, or … evil, save … or
destroy—By this novel way of putting His case, our Lord
teaches the great ethical principle, that to neglect any opportunity
of doing good is to incur the guilt of doing evil; and by this law
He bound His own spirit. (See
11. filled with madness—The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.
what … do to Jesus—not so much
whether to get rid of Him, but how to compass it. (See on
12, 13. went out—probably from Capernaum.
all night in prayer … and when …
day, he called, &c.—The work with which the next
day began shows what had been the burden of this night's
devotions. As He directed His disciples to pray for "laborers" just
before sending themselves forth (see on
13-16. (See on
17. in the plain—by some rendered "on a
level place," that is, a piece of high tableland, by which they
understand the same thing, as "on the mountain," where our Lord
delivered the sermon recorded by Matthew (
19. healed—kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.
20, 21. In the Sermon on the Mount the
benediction is pronounced upon the "poor in spirit" and those
who "hunger and thirst after righteousness" (
21. laugh—How charming is the liveliness of this word, to express what in Matthew is called being "comforted!"
22. separate you—whether from their Church, by excommunication, or from their society; both hard to flesh and blood.
for the Son of man's sake—Compare
23. leap for joy—a livelier word than
"be exceeding glad" of "exult" (
24, 25. rich … full … laugh—who have all their good things and joyous feelings here and now, in perishable objects.
received your consolation—(see on
shall hunger—their inward craving strong as ever, but the materials of satisfaction forever gone.
26. all … speak well of
you—alluding to the court paid to the false prophets of old
(
27-36. (See on
37, 38. See on
39. Can the blind, &c.—not in the
Sermon on the Mount, but recorded by Matthew in another and very
striking connection (
40. The disciple, &c.—that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."
41-49. (See on
CHAPTER 7
(See on
4. he was worthy—a testimony most
precious, coming from those who probably were strangers to the
principle from which he acted (
5. loved our nation—Having found that "salvation was of the Jews," he loved them for it.
built, &c.—His love took this practical and appropriate form.
11. Nain—a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.
12. carried out—"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.
only son, &c.—affecting particulars, told with delightful simplicity.
13. the Lord—"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [Bengel].
saw her, he had compassion, &c.—What consolation to thousands of the bereaved has this single verse carried from age to age!
14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!
16. visited his people—more than
bringing back the days of Elijah and Elisha (
(See on
29, 30. And all the people that heard—"on hearing (this)." These are the observations of the Evangelist, not of our Lord.
and the publicans—a striking clause.
justified God, being baptized,
&c.—rather, "having been baptized." The meaning is, They
acknowledged the divine wisdom of such a preparatory ministry as
John's, in leading them to Him who now spake to them (see
31-35. the Lord said, &c.—As cross,
capricious children, invited by their playmates to join them in their
amusements, will play with them neither at weddings nor funerals
(juvenile imitations of the joyous and mournful scenes of life), so
that generation rejected both John and his Master: the one because he
was too unsocial—more like a demoniac than a rational man; the
other, because He was too much the reverse, given to animal
indulgences, and consorting with the lowest classes of society. But the
children of Wisdom recognize and honor her, whether in the austere garb
of the Baptist or in the more attractive style of his Master, whether
in the Law or in the Gospel, whether in rags or in royalty, for "the
full soul loatheth an honeycomb, but to the hungry soul every
bitter thing is sweet" (
37, 38. a sinner—one who had led a
profligate life. Note.—There is no ground whatever for the
popular notion that this woman was Mary Magdalene, nor do we know
what her name was. (See on
an alabaster box of ointment—a perfume
vessel, in some cases very costly (
38. at his feet behind him—the posture at meals being a reclining one, with the feet out behind.
began to wash, &c.—to "water with a shower." The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, "with which slaves were wont to wash their masters' feet" [Stier].
kissed—The word signifies "to kiss
fondly, to caress," or to "kiss again and again," which
39. the Pharisee—who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.
spake within himself, &c.—"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.
40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.
44-47. I entered … no water—a compliment to guests. Was this "much love?" Was it any?
45. no kiss—of salutation. How much love was here? Any at all?
46. with oil … not anoint—even common olive oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain—only one of the debtors was really forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable.
47. Her sins which are many—"Those many sins of hers," our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt.
for—not because, as if love were the cause of forgiveness, but "inasmuch as," or "in proof of which." The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning.
little forgiven … loveth little—delicately ironical intimation of no love and no forgiveness in the present case.
48. said unto her, &c.—an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.
49, 50. they that sat … Who is this, &c.—No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.
CHAPTER 8
1. went—travelled, made a progress.
throughout every city and village—through town and village.
preaching, &c.—the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.
2. certain women … healed,
&c.—on whom He had the double claim of having brought healing
to their bodies and new life to their souls. Drawn to Him by an
attraction more than magnetic, they accompany Him on this tour as His
almoners—ministering unto Him of their substance. Blessed
Saviour! It melts us to see Thee living upon the love of Thy ransomed
people. That they bring Thee their poor offerings we wonder not. Thou
hast sown unto them spiritual things, and they think it, as well they
might, a small thing that Thou shouldst reap their material things
(
Mary Magdalene—that is, probably, of
Magdala (on which see
went—rather, "had gone."
seven devils—(
3. Joanna, wife of Chuza, Herod's
steward—If the steward of such a godless, cruel, and
licentious wretch as Herod Antipas (see on
many others—that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [Olshausen].
(See on
16. No man, &c.—(see on
17. For nothing, &c.—(See on
18. how ye—in
seemeth to have—or, "thinketh that he
hath" (Margin). The "having" of
(See on
(See on
23. filled—literally, "were getting filled," that is, those who sailed; meaning that their ship was so.
(See on
(See on
40. gladly received him, for … all waiting
for him—The abundant teaching of that day (in
45. Who touched me?—"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."
46. Somebody hath touched—yes, the multitude "thronged" and pressed Him—"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only—"Somebody Touched" Him, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.
47. declared … before all—This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case—both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.
55. give her meat—(See on
CHAPTER 9
(See on
1. power and authority—He both qualified and authorized them.
(See on
7. perplexed—at a loss, embarrassed.
said of some, that John was
risen—Among many opinions, this was the one which Herod
himself adopted, for the reason, no doubt, mentioned on
9. desired to see him—but did not, till
as a prisoner He was sent to him by Pilate just before His death, as we
learn from
(See on
(See on
24. will save—"Is minded to save," bent
on saving. The pith of this maxim depends—as often in such
weighty sayings (for example, "Let the dead bury the
dead,"
26. ashamed of me, and of my words—The
sense of shame is one of the strongest in our nature, one of the
social affections founded on our love of reputation, which
causes instinctive aversion to what is fitted to lower it, and was
given us as a preservative from all that is properly shameful.
When one is, in this sense of it, lost to shame, he is nearly
past hope (
Son of man be ashamed, when he cometh,
&c.—He will render to that man his own treatment; He will
disown him before the most august of all assemblies, and put him to
"shame and everlasting contempt" (
27. not taste of death fill they see the kingdom
of God—"see it come with power" (
28. an eight days after these
sayings—including the day on which this was spoken and that
of the Transfiguration. Matthew and Mark say (
Peter, James, and John—partners before
in secular business; now sole witnesses of the resurrection of Jairus'
daughter (
a mountain—not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.
to pray—for the period He had now
reached was a critical and anxious one. (See on
29. as he prayed, the fashion,
&c.—Before He cried He was answered, and while He was yet
speaking He was heard. Blessed interruption to prayer this! Thanks to
God, transfiguring manifestations are not quite strangers here.
Ofttimes in the deepest depths, out of groanings which cannot be
uttered, God's dear children are suddenly transported to a kind of
heaven upon earth, and their soul is made as the chariots of Amminadab.
Their prayers fetch down such light, strength, holy gladness, as make
their face to shine, putting a kind of celestial radiance upon it
(
raiment white, &c.—Matthew says,
"His face did shine as the sun" (
30, 31. there talked with him two men …
Moses and Elias … appeared in glory—"Who would have
believed these were not angels had not their human names
been subjoined?" [Bengel]. (Compare
31. spake—"were speaking."
of his decease—"departure"; beautiful
euphemism (softened term) for death, which Peter, who witnessed
the scene, uses to express his own expected death, and the use of which
single term seems to have recalled the whole by a sudden rush of
recollection, and occasioned that delightful allusion to this scene
which we find in
which he should accomplish—"was to fulfil."
at Jerusalem—Mark the historical
character and local features which Christ's death assumed to
these glorified men—as important as it is charming—and see
on
32. and when they were awake—so,
certainly, the most commentators: but if we translate literally, it
should be "but having kept awake" [Meyer, Alford].
Perhaps "having roused themselves up" [Olshausen] may come near enough to the literal
sense; but from the word used we can gather no more than that they
shook off their drowsiness. It was night, and the Lord seems to
have spent the whole night on the mountain (
saw his glory, &c.—The emphasis
lies on "saw," qualifying them to become "eye-witnesses
of His majesty" (
33. they departed—Ah! bright manifestations in this vale of tears are always "departing" manifestations.
34, 35. a cloud—not one of our watery
clouds, but the Shekinah-cloud (see on
a voice—"such a voice," says
Peter emphatically; "and this voice [he adds] we heard, when we were
with Him in the holy mount" (
35. my beloved Son … hear him—reverentially, implicitly, alone.
36. Jesus was found alone—Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left—to suffer!
kept it close—feeling, for once at least, that such things were unmeet as yet for the general gaze.
(See on
43-45. the mighty power of God—"the
majesty" or "mightiness" of God in this last miracle, the
transfiguration, &c.: the divine grandeur of Christ rising
upon them daily. By comparing
44. these sayings—not what was passing
between them about His grandeur [Meyer,
&c.], but what He was now to repeat for the second time about His
sufferings [De Wette, Stier, Alford,
&c.]; that is, "Be not carried off your feet by all this grandeur
of Mine, but bear in mind what I have already told you, and now
distinctly repeat, that that Sun in whose beams ye now rejoice is soon
to set in midnight gloom." "The Son of man," says Christ, "into
the hands of men"—a remarkable antithesis (also in
45. and they feared—"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.
46-48. (See on
49, 50. John answered, &c.—The link
of connection here with the foregoing context lies in the words "in My
name" (
51. the time was come—rather, "the days were being fulfilled," or approaching their fulfilment.
that he should be received up—"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.
he steadfastly set his face—the "He"
here is emphatic—"He Himself then." See His own prophetic
language, "I have set my face like a flint" (
go to Jerusalem—as His goal,
but including His preparatory visits to it at the feasts of tabernacles
and of dedication (
52. messengers before his face … to make ready for him—He had not done this before; but now, instead of avoiding, He seems to court publicity—all now hastening to maturity.
53. did not receive him, because,
&c.—The Galileans, in going to the festivals at Jerusalem,
usually took the Samaritan route [Josephus, Antiquities, 20.6.1], and yet seem
to have met with no such inhospitality. But if they were asked to
prepare quarters for the Messiah, in the person of one whose
"face was as though He would go to Jerusalem," their national
prejudices would be raised at so marked a slight upon their claims.
(See on
54. James and John—not Peter, as
we should have expected, but those "sons of thunder" (
fire … as Elias—a plausible
case, occurring also in Samaria (
55, 56. know not what … spirit—The
thing ye demand, though in keeping with the legal, is unsuited
to the genius of the evangelical dispensation. The sparks of
unholy indignation would seize readily enough on this example of
Elias, though our Lord's rebuke (as is plain from
56. For the Son of man, &c.—a saying truly divine, of which all His miracles—for salvation, never destruction—were one continued illustration.
went to another—illustrating His own
precept (
The Precipitate Disciple (
(See on
The Procrastinating Disciple (
(See on
The Irresolute Disciple (
61. I will follow … but—The second
disciple had a "but" too—a difficulty in the way just then. Yet
the different treatment of the two cases shows how different was
the spirit of the two, and to that our Lord addressed Himself.
The case of Elisha (
62. No man, &c.—As ploughing
requires an eye intent on the furrow to be made, and is marred the
instant one turns about, so will they come short of salvation who
prosecute the work of God with a distracted attention, a divided heart.
Though the reference seems chiefly to ministers, the application is
general. The expression "looking back" has a manifest reference to
"Lot's wife" (
CHAPTER 10
As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended.
1. the Lord—a becoming title here, as this appointment was an act truly lordly [Bengel].
other seventy also—rather, "others
(also in number), seventy"; probably with allusion to the seventy
elders of Israel on whom the Spirit descended in the wilderness (
2. The harvest, &c.—(See on
pray ye therefore the Lord of the harvest, that
he would send forth labourers into his harvest—(See on
3-12. (See on
10. son of peace—inwardly prepared to
embrace your message of peace. See note on "worthy," (see on
12-15. (See on
for Sodom—Tyre and Sidon were ruined by commercial prosperity; Sodom sank through its vile pollutions: but the doom of otherwise correct persons who, amidst a blaze of light, reject the Saviour, shall be less endurable than that of any of these.
16. He that, &c.—(See on
17. returned—evidently not long away.
Lord, &c.—"Thou hast exceeded Thy
promise, for 'even the devils,'" &c. The possession of such
power, not being expressly in their commission, as in that to the
Twelve (
through thy name—taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.
18. I beheld—As much of the force of
this glorious statement depends on the nice shade of sense indicated by
the imperfect tense in the original, it should be brought out in
the translation: "I was beholding Satan as lightning falling from
heaven"; that is, "I followed you on your mission, and watched its
triumphs; while you were wondering at the subjection to you of devils
in My name, a grander spectacle was opening to My view; sudden
as the darting of lightning from heaven to earth, lo! Satan was beheld
falling from heaven!" How remarkable is this, that by that law of
association which connects a part with the whole, those feeble triumphs
of the Seventy seem to have not only brought vividly before the
Redeemer the whole ultimate result of His mission, but compressed it
into a moment and quickened it into the rapidity of lightning!
Note.—The word rendered "devils," is always used
for those spiritual agents employed in demoniacal
possessions—never for the ordinary agency of Satan in
rational men. When therefore the Seventy say, "the devils
[demons] are subject to us," and Jesus replies, "Mine eye was beholding
Satan falling," it is plain that He meant to raise their minds
not only from the particular to the general, but from a
very temporary form of satanic operation to the entire
kingdom of evil. (See
19. Behold, I give you, &c.—not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.
serpents and scorpions—the latter more
venomous than the former: literally, in the first instance (
20. rejoice not, &c.—that is, not so
much. So far from forbidding it, He takes occasion from it to tell them
what had been passing in His own mind. But as power over demons was
after all intoxicating, He gives them a higher joy to balance
it, the joy of having their names in Heaven's register (
21, 22. Jesus … said, &c.—The
very same sublime words were uttered by our Lord on a former similar
occasion (see on
23, 24. (See on
25. tempted him—"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.
26. What is written in the law—apposite question to a doctor of the law, and putting him in turn to the test [Bengel].
27. Thou shalt, &c.—the answer
Christ Himself gave to another lawyer. (See on
28. he said, &c.—"Right; This do, and life is thine"—laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.
29. willing—"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [Alford].
30. A certain man—a Jew.
from Jerusalem to Jericho—a distance of nineteen miles northeast, a deep and very fertile hollow—"the Temple of Judea" [Trench].
thieves—"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.
31, 32. came down a … priest … and a Levite—Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [Trench].
saw him—It was not inadvertently that he acted.
came and looked—a further aggravation.
passed by—although the law expressly
required the opposite treatment even of the beast not only of
their brethren, but of their enemy (
33. Samaritan—one excommunicated by the
Jews, a byword among them, synonymous with heretic and devil (
had compassion—His best is mentioned
first; for "He who gives outward things gives something external to
himself, but he who imparts compassion and tears gives him
something from his very self" [Gregory
The Great, in Trench]. No doubt
the priest and Levite had their excuses—It is not safe to be
lingering here; besides, he's past recovery; and then, may not
suspicion rest upon ourselves? So might the Samaritan have reasoned,
but did not [Trench]. Nor did he
say, He's a Jew, who would have had no dealings with me (
34. oil and wine—the remedies used in
such cases all over the East (
on his own beast—himself going on foot.
35. two pence—equal to two day's wages of a laborer, and enough for several days' support.
36. Which … was neighbour?—a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like—not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"—that would have sounded heterodox, heretical—but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.
37. Go, &c.—O exquisite, matchless
teaching! What new fountains of charity has not this opened up in the
human spirit—rivers in the wilderness, streams in the desert!
What noble Christian institutions have not such words founded, all
undreamed of till that wondrous One came to bless this heartless world
of ours with His incomparable love—first in words, and then in
deeds which have translated His words into flesh and blood, and poured
the life of them through that humanity which He made His own! Was this
parable, now, designed to magnify the law of love, and to show who
fulfils it and who not? And who did this as never man did it, as our
Brother Man, "our Neighbor?" The priests and Levites had not
strengthened the diseased, nor bound up the broken (
38. certain village—Bethany (
received him … her house—The house belonged to her, and she appears throughout to be the older sister.
39. which also—"who for her part," in contrast with Martha.
sat—"seated herself." From the custom
of sitting beneath an instructor, the phrase "sitting at one's
feet" came to mean being a disciple of any one (
heard—rather, "kept listening" to His word.
40. cumbered—"distracted."
came to him—"presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone."
carest thou not … my sister, &c.—"Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands."
bid her, &c.—She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.
41. Martha, Martha—emphatically redoubling upon the name.
careful and cumbered—the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations.
many things—"much service" (
42. one thing, &c.—The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another.
chosen the good part—not in the
general sense of Moses' choice (
not be taken away—Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.
CHAPTER 11
1. one, &c.—struck with either the matter or the manner of our Lord's prayers.
as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
2-4. (See on
3. day by day, &c.—an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
5-8. at midnight … for a friend is come—The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
7. Trouble me not—the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot—without exertion which he would not make.
8. importunity—The word is a strong one—"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.—His reluctance once
overcome, all the claims of friendship and necessity are felt to the
full. The sense is obvious: If the churlish and
self-indulgent—deaf both to friendship and necessity—can
after a positive refusal, be won over, by sheer persistency, to do all
that is needed, how much more may the same determined
perseverance in prayer be expected to prevail with Him whose very
nature is "rich unto all that call upon Him" (
9-13. (See on
13. the Holy Spirit—in Matthew (
(See on
14. dumb—blind also (
20. the finger of God—"the Spirit of
God" (
21, 22. strong man—meaning Satan.
armed—pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth—"guardeth."
his palace—man whether viewed more largely or in individual souls—how significant of what men are to Satan!
in peace—undisturbed, secure in his possession.
22. a stronger than he—Christ: Glorious title, in relation to Satan!
come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour—"his
panoply," "his complete armor." Vain would be the victory, were not the
means of regaining his lost power wrested from him. It is this
that completes the triumph and ensures the final overthrow of his
kingdom. The parable that immediately follows (
23. gathereth … scattereth—referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
27, 28. as he spake these things, a … woman
of the company—of the multitude, the crowd. A charming little
incident and profoundly instructive. With true womanly feeling, she
envies the mother of such a wonderful Teacher. Well, and higher and
better than she had said as much before her (
29-32. (See on
33-36. (See on
38. marvelled, &c.—(See
39-41. cup and platter—remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening—rapacity.
40. that which is without, &c.—that is, He to whom belongs the outer life, and right to demand its subjection to Himself—is the inner man less His?
41. give alms … and … all …
clean—a principle of immense value. As the greed of these
hypocrites was one of the most prominent features of their character
(
42. mint … rue, &c.—rounding
on
judgment and the love of God—in
these ought ye, &c.—There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
43. uppermost seats—(See on
greetings—(See on
44. appear not, &c.—As one might
unconsciously walk over a grave concealed from view, and thus contract
ceremonial defilement, so the plausible exterior of the Pharisees kept
people from perceiving the pollution they contracted from coming in
contact with such corrupt characters. (See
46. burdens grievous, &c.—referring
not so much to the irksomeness of the legal rites (though they were
irksome,
47, 48. ye build, &c.—Out of
pretended respect and honor, they repaired and beautified the
sepulchres of the prophets, and with whining hypocrisy said, "If we had
been in the days of our fathers, we should not have been partakers with
them in the blood of the prophets," while all the time they "were
witnesses to themselves that they were the children of them that killed
the prophets" (
49-51. said the wisdom, &c.—a
remarkable variation of the words in
50. all … required of this
generation—As it was only in the last generation of them that
"the iniquity of the Amorites was full" (
prophets—in the New Testament sense
(
51. blood of Zacharias—Probably the
allusion is not to any recent murder, but to
52. key of knowledge—not the key to open
knowledge, but knowledge, the only key to open heaven. In
53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materials for the charge they were preparing against Him.
provoke him, &c.—"to harass Him with questions."
CHAPTER 12
1-3. meantime—in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.
his disciples first of all—afterwards
to "the multitudes" (
covered—from the view.
2. hid—from knowledge. "Tis no use
concealing anything, for all will one day come out. Give free and
fearless utterance then to all the truth." (Compare
4, 5. I say, &c.—You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.
5. Fear Him … Fear Him—how striking the repetition here! Only the one fear would effectually expel the other.
after he hath killed, &c.—Learn
here—(1) To play false with one's convictions to save one's life,
may fail of its end after all, for God can inflict a violent death in
some other and equally formidable way. (2) There is a hell, it
seems, for the body as well as the soul; consequently, sufferings
adapted to the one as well as the other. (3) Fear of hell is a
divinely authorized and needed motive of action even to Christ's
"friends." (4) As Christ's meekness and gentleness were not compromised
by such harsh notes as these, so those servants of Christ lack their
Master's spirit who soften down all such language to please ears
"polite." (See on
6, 7. five … for two farthings—In
than many sparrows—not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.
8, 9. confess … deny—The point
lies in doing it "before men," because one has to do it "despising the
shame." But when done, the Lord holds Himself bound to repay it
in kind by confessing such "before the angels of God." For the
rest, see on
10. Son of man … Holy Ghost—(See
on
13. Master, &c.—that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.
14. Man, &c.—Contrast this style
of address with "my friends," (
who, &c.—a question literally
repudiating the office which Moses assumed (
15. unto them—the multitude around Him
(
of covetousness—The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.
a man's life, &c.—a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.
16-19. a certain rich man, &c.—Why
is this man called a "fool?" (
20, 21. this night, &c.—This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.
whose shall those things be,
&c.—Compare
21. So is he, &c.—Such is a picture of his folly here, and of its awful issue.
and is not rich toward God—lives to
amass and enjoy riches which terminate on self, but as to the
riches of God's favor, which is life (
22-31. (See on
25, 26. which of you, &c.—Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?
29. of doubtful, &c.—unsettled mind; put off your balance.
32. little flock, &c.—How sublime
and touching a contrast between this tender and pitying appellation,
"Little flock" (in the original a double diminutive, which in German
can be expressed, but not in English)—and the "good pleasure" of
the Father to give them the Kingdom; the one recalling the
insignificance and helplessness of that then literal handful of
disciples, the other holding up to their view the eternal love that
encircled them, the everlasting arms that were underneath them, and the
high inheritance awaiting them!—"the kingdom"; grand word; then
why not "bread" (
33, 34. Sell, &c.—This is but a more
vivid expression of
35-40. loins … girded—to fasten up
the long outer garment, always done before travel and work (
lights, &c.—(See on
36. return from the wedding—not come to it, as in the parable of the virgins. Both have their spiritual significance; but preparedness for Christ's coming is the prominent idea.
37. gird himself, &c.—"a promise the most august of all: Thus will the Bridegroom entertain his friends (nay, servants) on the solemn Nuptial Day" [Bengel].
38. second … third watch—To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, is peculiarly blessed. A servant may be truly faithful, even though taken so far unawares that he has not everything in such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then not with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a state that at any hour when his master knocks, he can open to him "immediately," and hail his "return"—that is the most enviable, "blessed" servant of all.
41-48. unto us or even to all?—us the Twelve, or all this vast audience?
42. Who then, &c.—answering the question indirectly by another question, from which they were left to gather what it would be:—To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.
faithful and wise—Fidelity is the first requisite in a servant, wisdom (discretion and judgment in the exercise of his functions), the next.
steward—house steward, whose it was to distribute to the servants their allotted portion of food.
shall make—will deem fit to be made.
44. make him ruler over all he hath—will
advance him to the highest post, referring to the world to come. (See
45. begin to beat, &c.—In the confidence that his Lord's return will not be speedy, he throws off the role of servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board; intending, when he has got his fill, to resume the mask of fidelity ere his master appear.
46. cut him in sunder—a punishment not
unknown in the East; compare
the unbelievers—the unfaithful, those
unworthy of trust (
48. knew not—that is knew but partially; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all.
many … few stripes—degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It is a solemn truth, and though general, like all other revelations of the future world, discloses a tangible and momentous principle in its awards.
49-53. to send—cast.
fire—"the higher spiritual element of
life which Jesus came to introduce into this earth (compare
what will I, &c.—an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].
50. But … a baptism, &c.—clearly, His own bloody baptism, first to take place.
how … straitened—not, "how do I
long for its accomplishment," as many understand it, thus making it but
a repetition of
till it be accomplished—till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh, what surges of mysterious emotion in the view of what was now so near at hand does it reveal!
51. peace … ? Nay, &c.—the
reverse of peace, in the first instance. (See on
54. to the people—"the multitude," a
word of special warning to the thoughtless crowd, before dismissing
them. (See on
56. how … not discern, &c.—unable to perceive what a critical period that was for the Jewish Church.
57. why even of yourselves, &c.—They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.
58. When thou goest, &c.—(See on
CHAPTER 13
1-3. Galileans—possibly the followers of
Judas of Galilee, who, some twenty years before this, taught that Jews
should not pay tribute to the Romans, and of whom we learn, from
4, 5. tower in Siloam—probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.
6-9. fig tree—Israel, as the visible
witness of God in the world, but generally all within the pale of the
visible Church of God; a familiar figure (compare
vineyard—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
came and sought fruit—a heart turned
to God; the fruits of righteousness; compare
7. three years—a long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious.
cut it down—indignant language.
cumbereth—not only doing no good, but wasting ground.
8. he answering, &c.—Christ, as
Intercessor, loath to see it cut down so long as there was any hope
(see
dig, &c.—loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spiritual culture.
9. if … fruit, well—Genuine
repentance, however late, avails to save (
after that, &c.—The final
perdition of such as, after the utmost limits of reasonable
forbearance, are found fruitless, will be pre-eminently and confessedly
just (
11. spirit of infirmity—Compare
12, 13. said … Woman … and laid—both at once.
14. with indignation—not so much at the
sabbath violation as at the glorification of Christ. (Compare
said to the people—"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].
15. the Lord—(See on
hypocrite!—How "the faithful and true Witness" tears off the masks which men wear!
his ox, &c.—(See on
16. ought not, &c.—How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!
18-21. mustard seed … leaven—(See
on
23. Lord, &c.—one of those curious questions by talking of which some flatter themselves they are religious.
said unto them—the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."
24. Strive—The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.
strait gate—another figure of the
same. (See on
for many … will seek—"desire," that is, with a mere wish or slothful endeavor.
and shall not be able—because it must be made a life-and-death struggle.
25. master of the house is risen up and hath shut to the door—awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.
Lord, Lord—emphatic reduplication,
expressive of the earnestness now felt, but too late. (See on
26, 27. See on the similar passage (
eaten and drunk, &c.—We have sat
with Thee at the same table. (See on
taught in our streets—Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?
27. But he shall say, &c.—(See on
28, 29. (See
31. and depart hence—and "go forward,"
push on. He was on His way out of Perea, east of Jordan, and in
Herod's dominions, "journeying towards Jerusalem" (
32. that fox—that crafty, cruel enemy of God's innocent servants.
Behold, I cast out devils and I do cures—that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel—that would have made little impression upon Herod—in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel].
to-day, to-morrow, the third
day—remarkable language expressive of successive steps
of His work yet remaining, the calm deliberateness with which He
meant to go through with them, one after another, to the last, unmoved
by Herod's threat, yet the rapid march with which they were now
hastening to completion. (Compare
I shall be perfected—I finish my course, I attain completion.
33. it cannot be that a prophet, &c.—"It would never do that," &c.—awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."
34, 35. O Jerusalem, &c.—(See on
CHAPTER 14
2. man before him—not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].
3-6. (See on
7-11. a parable—showing that His design
was not so much to inculcate mere politeness or good manners, as
underneath this to teach something deeper (
chief rooms—principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.
8. wedding—and seating thyself at the wedding feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host [Bengel].
9. the lowest—not a lower merely [Bengel].
with shame—"To be lowest is only ignominious to him who affects the highest" [Bengel].
10. Friend—said to the modest
guest only, not the proud one (
worship—honor. The whole of this is
but a reproduction of
11. whosoever, &c.—couching them in
a chaste simplicity and proverbial terseness of style which makes them
"apples of gold in a setting of silver." (See on
12-14. call not thy friends—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel].
lest … a recompense be given
thee—a fear the world is not afflicted with [Bengel]. The meaning, however, is that no
exercise of principle is involved in it, as selfishness itself
will suffice to prompt to it (
13. call the poor—"Such God Himself
calls" (
14. blessed—acting from disinterested, god-like compassion for the wretched.
15-24. when one … heard … he said,
Blessed, &c.—As our Lord's words seemed to hold forth the
future "recompense" under the idea of a great Feast, the thought passes
through this man's mind, how blessed they would be who should be
honored to sit down to it. Our Lord's reply is in substance this: "The
great Feast is prepared already; the invitations are issued, but
declined; the feast, notwithstanding, shall not want abundance of
guests; but not one of its present contemners—who shall yet come
to sue for admission—shall be allowed to taste of it." This shows
what was lacking in the seemingly pious exclamation of this man. It was
Balaam's, "Let me die the death of the righteous, and let my
last end be like his" (
16. a great supper—(Compare
bade many—historically, the
Jews (see on
17. supper-time … all now
ready—pointing undoubtedly to the now ripening preparations
for the great Gospel call. (See on
18. all began to make excuse—(Compare
21. came, and showed, &c.—saying as
in
angry—in one sense a gracious
word, showing how sincere he was in issuing his invitations (
streets and lanes—historically, those within the same pale of "the city" of God as the former class, but the despised and outcasts of the nation, the "publicans and sinners" [Trench]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heathen in the midst of revealed light, and in every sense miserable.
22. yet there is room—implying that
these classes had embraced the invitation (
23. highways and hedges—outside the city
altogether; historically, the heathen, sunk in the lowest depths
of spiritual wretchedness, as being beyond the pale of all that is
revealed and saving, "without Christ, strangers from the covenant of
promise, having no hope, and without God in the world" (
compel them to come in—not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1) "We are not fit company for such a feast." (2) "We have no proper dress, and are ill in order for such a presence." How fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse—make them come as they are—bring them along with you." What a directory for ministers of Christ!
that my house may be filled—"Grace no more than nature will endure a vacuum" [Bengel].
24. I say unto you, That none—Our Lord
here appears to throw off the veil of the parable, and proclaim the
Supper His own, intimating that when transferred and transformed
into its final glorious form, and the refusers themselves would give
all for another opportunity, He will not allow one of them to taste it.
(Note. This parable must not be confounded with that of
25. great multitudes with him—on His
final journey to Jerusalem. The "great multitudes" were doubtless
people going to the passover, who moved along in clusters (
26, 27. If any man, &c.—(See
on
28-33. which of you, &c.—Common
sense teaches men not to begin any costly work without first
seeing that they have wherewithal to finish. And he who does
otherwise exposes himself to general ridicule. Nor will any wise
potentate enter on a war with any hostile power without first seeing to
it that, despite formidable odds (two to one), he be able to stand his
ground; and if he has no hope of this, he will feel that nothing
remains for him but to make the best terms he can. Even so, says
our Lord, "in the warfare you will each have to wage as My disciples,
despise not your enemy's strength, for the odds are all against you;
and you had better see to it that, despite every disadvantage, you
still have wherewithal to hold out and win the day, or else not begin
at all, and make the best you can in such awful circumstances." In this
simple sense of the parable (Stier,
Alford, &c., go wide of the mark
here in making the enemy to be God, because of the "conditions
of peace,"
34, 35. Salt, &c.—(See on
CHAPTER 15
1. drew near … all the publicans and sinners, &c.—drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared—at least His forerunner—might well say, "No man careth for my soul."
2. murmured, saying, &c.—took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [Bengel]. The first two set forth the seeking love of God; the last, His receiving love [Trench].
3-7. Occurring again (
4. leave the ninety and nine—bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain."
go after … until, &c.—pointing to all the diversified means which God sets in operation for recovering sinners.
6. Rejoice with me, &c.—The
principle here is, that one feels exuberant joy to be almost too
much for himself to bear alone, and is positively relieved by having
others to share it with him. (See on
7. ninety-nine just … needing no
repentance—not angels, whose place in these parables
is very different from this; but those represented by the prodigal's
well-behaved brother, who have "served their Father" many years and
not at any time transgressed His commandment (in the outrageous sense
of the prodigal). (See on
8. sweep the house—"not done without dust on man's part" [Bengel].
10. Likewise—on the same principle.
joy, &c.—Note carefully the
language here—not "joy on the part," but "joy in the
presence of the angels of God." True to the idea of the parables.
The Great Shepherd. The Great Owner Himself, is He whose the joy
properly is over His own recovered property; but so vast and
exuberant is it (
12. the younger—as the more thoughtless.
said, &c.—weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [Trench].
he divided, &c.—Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [Trench].
13. not many days—intoxicated with his new—found resources, and eager for the luxury of using them at Will.
a far country—beyond all danger of interference from home.
wasted, &c.—So long as it lasted,
the inward monitor (
riotous living—(
14. when he had spent all … a mighty
famine—a mysterious providence holding back the famine till
he was in circumstances to feel it in all its rigor. Thus, like Jonah,
whom the storm did not overtake till on the mighty deep at the mercy of
the waves, does the sinner feel as if "the stars in their courses were
fighting against" him (
in want—the first stage of his bitter experience, and preparation for a change.
15. joined himself, &c.—his pride not yet humbled, unable to brook the shame of a return.
to feed swine—glad to keep life anyhow, behold the son sank into a swineherd—among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [Trench].
16. would fain have filled—rather, "was fain to fill," ate greedily of the only food he could get.
the husks—"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [Stier].
no man gave … him—not this food,
for that he had, but anything better (
17. came to himself—Before, he had been
"beside himself" (
How many hired, &c.—What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.
18. I will arise and go to my FATHER—The change has come at last, and what a change!—couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.
Father, &c.—Mark the term. Though
"no more worthy to be called his son," the prodigal sinner is
taught to claim the defiled, but still existing
relationship, asking not to be made a servant, but remaining a
son to be made "as a servant," willing to take the lowest
place and do the meanest work. Ah! and is it come to this? Once it was,
"Any place rather than home." Now, "Oh, that home! Could I but dare to
hope that the door of it would not be closed against me, how gladly
would I take any place and do any worK, happy only to be there at all."
Well, that is conversion—nothing absolutely new, yet all
new; old familiar things seen in a new light and for the first time as
realities of overwhelming magnitude and power. How this is brought
about the parable says not. (We have that abundantly elsewhere,
20. a great way off—Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us—not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.
fell on his neck and kissed him—What!
In all his filth? Yes. In all his rags? Yes. In all his haggard,
shattered wretchedness? Yes. "Our Father who art in heaven," is this
Thy portraiture? It is even so (
21. Father, I have sinned, &c.—"This
confession is uttered after the kiss of reconciliation" (
22. But the Father said, &c.—The son
has not said all he purposed, not so much, because the father's
demonstrations had rekindled the filial, and swallowed up all servile
feeling [Trench] (on the word "Father,"
see on
the best robe—Compare
a ring—(Compare
shoes—Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.
23. the fatted calf—kept for festive occasions.
24. my son—now twice his son.
dead … lost—to me; to himself—to my service, my satisfaction; to his own dignity, peace, profit.
alive again … found—to all these.
merry—(See on
25. in the field—engaged in his father's
business: compare
28. came his father out, and entreated
him—"Like as a father pitieth his children, so the Lord
pitieth them that fear Him" (
29. these many years … neither transgressed
I at any time thy commandment—The words are not to be pressed
too far. He is merely contrasting his constancy of love and
service with the conduct of his brother; just as Job, resenting the
charge of hypocrisy by his friends, speaks as if nothing could
be laid to his charge (
never … a kid—I say not a calf, but not even a kid.
that I might make merry with my friends—Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.
thy son … thy living—How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!
31. Son, &c.—The father resents not the insult—how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still—a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."
32. It was meet—Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them—the deep, abiding complacency of their Father in heaven.
CHAPTER 16
1. steward—manager of his estate.
accused—informed upon.
had wasted—rather, "was wasting."
3. cannot dig … to beg, ashamed—therefore, when dismissed, shall be in utter want.
4. may receive me, &c.—Observe his one object—when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.
5-7. fifty … fourscore—deducting a half from the debt of the one, and a fifth from that of the other.
8. the lord—evidently the steward's
lord, so called in
commended, &c.—not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.
children of this world—so
their generation—or "for their generation"—that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity—a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them—but all for the purposes of their own grovelling and fleeting generation.
children of light—(so
9. Make … friends of—Turn to your
advantage; that is, as the steward did, "by showing mercy to the poor"
(
mammon of unrighteousness—treacherous,
precarious. (See on
ye fail—in respect of life.
they may receive you—not generally,
"ye may be received" (as
10. He, &c.—a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
11, 12. unrighteous mammon—To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."
12. another man's … your own—an important turn to the subject. Here all we have is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own property, being no longer on probation, but in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money is neither to be idolized nor despised: we must sit loose to it and use it for God's glory.
13. can serve—be entirely at the command of; and this is true even where the services are not opposed.
hate … love—showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!
14-18. covetous … derided him—sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.
15. justify yourselves—make a show of righteousness.
highly esteemed among men—generally
carried away by plausible appearances. (See
16. The law, &c.—(See
and every man presseth, &c.—Publicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, "discerning not the signs of this time," will allow the tide to go past you and be found a stranded monument of blindness and obstinacy.
17. it is easier, &c.—(See on
18. putteth away his wife, &c.—(See
on
19. purple and fine linen,
&c.—(Compare
20, 21. laid—having to be carried and put down.
full of sores—open, running, "not
closed, nor bound up, nor mollified with ointment" (
21. desiring to be fed with—but was not
[Grotius, Bengel, Meyer, Trench, &c.]. The words may mean indeed
"was fain to feed on," or "gladly fed on," as in
licked, &c.—a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.
22. died—His burial was too unimportant to mention; while "the rich man died and was buried"—his carcass carried in pomp to its earthly resting-place.
in to Abraham's bosom—as if seen
reclining next to Him at the heavenly feast (
23. in hell—not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.
seeth Abraham—not God, to whom therefore he cannot cry [Bengel].
24. Father Abraham—a well-founded, but
unavailing, claim of natural descent (
mercy on me—who never showed any
(
send Lazarus—the pining victim of his merciless neglect.
that he may—take me hence? No; that he dares not to ask.
dip … tongue—that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.
25, 26. Son—stinging acknowledgment of the claimed relationship.
thou … Lazarus, &c.—As it is
a great law of God's kingdom, that the nature of our present desires
shall rule that of our future bliss, so by that law, he whose "good
things," craved and enjoyed, were all bounded by time, could look for
none after his connection with time had come to an end (
26. besides all this—independently of this consideration.
a great gulf fixed—By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.
27-31. Then he said—now abandoning all hope for himself.
send him to my father's house, &c.—no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.
30. Nay—giving the lie to Abraham.
but if one went unto them from the dead, they will repent—a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation."
CHAPTER 17
1, 2. (See
3, 4. (See on
4. seven times—not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity."
5. Lord—(See on
increase our faith—moved by the
difficulty of avoiding and forgiving "offenses." This is the only
instance in which a spiritual operation upon their souls was
solicited of Christ by the Twelve; but a kindred and higher prayer had
been offered before, by one with far fewer opportunities. (See on
6. sycamine—mulberry. (See on
7-10. say unto him by and by—The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."
9. I trow not—or, as we say, when much more is meant, "I should think not."
10. unprofitable—a word which, though
usually denoting the opposite of profit, is here used simply in
its negative sense. "We have not, as his servants, profited or
benefited God at all." (Compare
11-13. through the midst of Samaria and Galilee—probably on the confines of both.
12. stood afar off—(Compare
13. they lifted up—their common misery
drawing these poor outcasts together (
Jesus, &c.—(Compare
14. show yourselves—as cleansed persons.
(See on
as they went, were cleansed—In how many different ways were our Lord's cures wrought, and this different from all the rest.
17, 18. Were there not ten cleansed—rather, were not the ten cleansed? that is, the whole of them—an example (by the way) of Christ's omniscience [Bengel].
18. this stranger—"this alien"
(literally, "of another race"). The language is that of wonder and
admiration, as is expressly said of another exhibition of Gentile faith
(
19. Arise—for he had "fallen down on his
face at His feet" (
faith made thee whole—not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.
20-25. when, &c.—To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.
It cometh not with observation—with watching or lying in wait, as for something outwardly imposing and at once revealing itself.
21. Lo here! … lo there!—shut up within this or that sharply defined and visible geographical or ecclesiastical limit.
within you—is of an internal and spiritual character (as contrasted with their outside views of it). But it has its external side too.
22. The days—rather "Days."
will come—as in
one of the days of the Son of man—Himself again among them but for one day; as we say when all seems to be going wrong and the one person who could keep them right is removed [Neander in Stier, &c.]. "This is said to guard against the mistake of supposing that His visible presence would accompany the manifestation and establishment of His kingdom" [Webster and Wilkinson].
23. they shall say, See here … go not, &c.—a warning to all so-called expositors of prophecy and their followers, who cry, Lo there and see here, every time that war breaks out or revolutions occur.
24. as lightning … so … the Son of man—that is it will be as manifest. The Lord speaks here of His coming and manifestation in a prophetically indefinite manner, and in these preparatory words blends into one the distinctive epochs [Stier]. When the whole polity of the Jews, civil and ecclesiastical alike, was broken up at once, and its continuance rendered impossible by the destruction of Jerusalem, it became as manifest to all as the lightning of heaven that the kingdom of God had ceased to exist in its old, and had entered on a new and perfectly different form. So it may be again, ere its final and greatest change at the personal coming of Christ, and of which the words in their highest sense are alone true.
25. But first … suffer,
&c.—This shows that the more immediate reference of
26-30. eat … married … planted—all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.—These recorded events of Old Testament history—denied or explained away nowadays by not a few—are referred to here as facts.
31-33. to take it away … Remember, &c.—a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.
32. Lot's wife—her "look back," for that is all that is said of her, and her recorded doom. Her heart was in Sodom still, and the "look" just said, "And must I bid it adieu?"
33. Whosoever, &c.—(See on
34. two in one bed—the prepared and
unprepared mingled in closest intercourse together in the ordinary
walks and fellowships of life, when the moment of severance arrives.
Awful truth! realized before the destruction of Jerusalem, when the
Christians found themselves forced by their Lord's directions (
37. Where—shall this occur?
Wheresoever, &c.—"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.
CHAPTER 18
1-5. always—Compare
faint—lose heart, or slacken.
2. feared not … neither regarded—defying the vengeance of God and despising the opinion of men.
widow—weak, desolate, defenseless
(
3. came—kept coming. See
Avenge me—that is, rid me of the oppression of.
5. continual coming—coming for ever.
6-8. the Lord—a name expressive of the authoritative style in which He interprets His own parable.
7. shall not God—not unjust, but the infinitely righteous Judge.
avenge—redeem from oppression.
his own elect—not like this widow, the
object of indifference and contempt, but dear to Him as the apple of
the eye (
cry day and night—whose every cry
enters into the ears of the Lord of Sabaoth (
bear long with them—rather, "in their
case," or "on their account" (as)
8. speedily—as if pained at the long
delay, impatient for the destined moment to interpose. (Compare
Nevertheless, &c.—that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation.
11, 12. stood—as the Jews in prayer
(
God, &c.—To have been kept from
gross iniquities was undoubtedly a just cause of thankfulness to God;
but instead of the devoutly humble, admiring frame which this should
inspire, the Pharisee arrogantly severs himself from the rest of
mankind, as quite above them, and, with a contemptuous look at the poor
publican, thanks God that he has not to stand afar off like him, to
hang down his head like a bulrush and beat his breast like him. But
these are only his moral excellencies. His religious
merits complete his grounds for congratulation. Not confining himself
to the one divinely prescribed annual fast (
13. standing afar off—as unworthy to
draw near; but that was the way to get near (
would not lift up—blushing and ashamed
to do so (
smote, &c.—kept smiting; for
anguish (
be merciful—"be propitiated," a very
unusual word in such a sense, only once else used in the New Testament,
in the sense of "making reconciliation" by sacrifice (
a sinner—literally, "the sinner"; that is, "If ever there was one, I am he."
14. rather than the other—The meaning
is, "and not the other"; for the Pharisee was not seeking
justification, and felt no need of it. This great law of the Kingdom of
God is, in the teaching of Christ, inscribed, as in letters of gold,
over its entrance gate. And in how many different forms is it repeated
(
15. infants—showing that some, at least,
of those called in Matthew (
touch them—or, as more fully in
Matthew (
rebuked them—Repeatedly the disciples
thus interposed to save annoyance and interruption to their Master;
but, as the result showed, always against the mind of Christ
(
16. But Jesus—"much displeased,"
says Mark (
said—"Suffer
the little children to come unto Me"—"AND FORBID THEM NOT," is the important addition of
Matthew (
This case presents some remarkable points. (1) The
man was of irreproachable moral character; and this amidst all the
temptations of youth, for he was a "young man" (
19. Why, &c.—Did our Lord mean then
to teach that God only ought to be called "good?" Impossible, for that
had been to contradict all Scripture teaching, and His own, too (
20. Thou knowest, &c.—Matthew (
21. All these, &c.—"what lack I
yet?" adds Matthew (
22. lackest … one thing—Ah! but that a fundamental, fatal lack.
sell, &c.—As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.
23-25. was very sorrowful—Matthew (
24. when Jesus saw—Mark says (
How hardly, &c.—with what
difficulty. In Mark (
25. easier for a camel, &c.—a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.
26, 27. For, &c.—"At that rate none can be saved": "Well, it does pass human power, but not divine."
28-30. Lo, &c.—in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him—"we"; not in the spirit of the young ruler. "All these have I kept,"
left all—"The workmen's little is as
much his "all" as the prince's much" [Bengel]. In Matthew (
29. There is no man, &c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.
house, &c.—The specification is
still more minute in Matthew and Mark, (
for the kingdom of God's sake—in Mark
(
30. manifold more in this present
time—in Matthew (
Keble
These promises are for every one who forsakes his all for
Christ. But in Matthew (
(See on
31. all written by the prophets concerning the Son of man … be accomplished—showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.
34. understood none, &c.—The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
In
38. son of David, &c.—(See on
39. rebuked, &c.—(See on
so much the more—that
importunity so commended in the Syrophenician woman, and so
often enjoined (
40. commanded, &c.—Mark (
41-43. What wilt thou, &c.—to try
them; to deepen their present consciousness of need; and to draw out
their faith in Him. Lord "Rabboni" (
CHAPTER 19
The name is Jewish.
2-4. chief among the publicans—farming a considerable district, with others under him.
rich—Ill-gotten riches some of it
certainly was. (See on
3. who he was—what sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more than he sought.
4. sycamore—the Egyptian fig, with leaves like the mulberry.
5, 6. looked up,—in the full knowledge of who was in the tree, and preparatory to addressing him.
Zaccheus—whom he had never seen in the
flesh, nor probably heard of. "He calleth His own sheep by name
and leadeth them out" (
make haste, and come down—to which he literally responded—"he made haste and came down."
for to-day, &c.—Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.
to-day … abide—(Compare
6. joyfully—Whence this so sudden "joy"
in the cold bosom of an avaricious publican? The internal revolution
was as perfect as instantaneous. "He spake and it was done." "Then
shall the lame man leap as an hart, and the tongue of the dumb sing"
(
7. to be guest—or lodge:
something more than "eating with" such (
a sinner—that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.
8-10. stood—before all.
said unto the Lord, Behold, Lord—Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
if I have—that is, "so far as I have,"
for evidently the "if" is so used (as in
taken by false accusation—defrauded,
overcharged (
fourfold—The Roman law required this;
the Jewish law, but the principal and a fifth more (
9. Jesus said unto him—but also before all.
This day, &c.—memorable saying! Salvation already come, but not a day old.
to this house—so expressed probably to
meet the taunt, "He is gone to be guest," &c. The house is no
longer polluted; it is now fit to receive Me. But salvation to a
house is an exceedingly precious idea, expressing the new air that
would henceforth breathe in it, and the new impulses from its head
which would reach its members (
son of Abraham—He was that by birth, but here it means a partaker of his faith, being mentioned as the sufficient explanation of salvation having come to him.
10. lost—and such "lost" ones as this
Zaccheus. (See on
A different parable from that of the Talents (
12. a far country—said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.
to receive … a kingdom—be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."
to return—at His second coming.
13. Occupy—"negotiate," "do business," with the resources entrusted.
14. his citizens—His proper subjects;
meaning the Jews, who expressly repudiating our Lord's claims said, "We
have no king but Cæsar" (
15-26. (See on
ten … five cities—different degrees of future gracious reward, proportioned to the measure of present fidelity.
27. bring hither, &c.—(Compare
(See on
29-38. Bethphage—"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.
30. whereon, &c.—(See on
31. the Lord hath need, &c.—He both
knew all and had the key of the human heart. (See on
35. set Jesus on—He allowing this, as befitting the state He was for the first and only time assuming.
37. whole multitude, &c.—The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before.
38. Blessed be the King,
&c.—Mark (
peace, &c.—(See on
40. the stones, &c.—Hitherto the
Lord had discouraged all demonstrations in His favor; latterly He had
begun an opposite course; on this one occasion He seems to yield
His whole soul to the wide and deep acclaim with a mysterious
satisfaction, regarding it as so necessary a part of the regal
dignity in which as Messiah He for this last time entered the city,
that if not offered by the vast multitude, it would have been wrung
out of the stones rather than be withheld (
41-44. when beheld … wept—Compare
42. at least in this, &c.—even at
this moving moment. (See on
thy peace—thinking perhaps of the name
of the city. (
now … hid—It was His among His last open efforts to "gather them," but their eyes were judicially closed.
43. a trench—a rampart; first of wood, and when this was burnt, a built wall, four miles in circuit, built in three days—so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See Josephus, Wars of the Jews, 6.2; 12.3,4.) All here predicted was with dreadful literally fulfilled.
45, 46. As the first cleansing was on
His first visit to Jerusalem (
den of thieves—banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.
47. sought—continued seeking, that is, daily, as He taught.
48. were very attentive to hear him—hung upon His words.
CHAPTER 20
(See on
2. these things—particularly the clearing of the temple.
4. baptism of John—his whole ministry and mission, of which baptism was the seal.
5. Why then believed ye him not?—that is, in his testimony to Jesus, the sum of his whole witness.
7. could not tell—crooked, cringing
hypocrites! No wonder Jesus gave you no answer (
9-13. vineyard—(See on
husbandmen—the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded.
went, &c.—leaving it to the laws
of the spiritual husbandry during the whole length of the Jewish
economy. (See on
10. beat, &c.—(Mt 21:35); that is, the prophets, extraordinary
messengers raised up from time to time. (See on
13. my beloved son—Mark (
it may be—"surely"; implying the almost unimaginable guilt of not doing so.
14. reasoned among themselves—(Compare
the heir—sublime expression of the
great truth, that God's inheritance was destined for, and in due time
to come into the possession of, His Son in our nature (
inheritance … ours—and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."
15. cast him out of the
vineyard—(Compare
16. He shall come, &c.—This answer
was given by the Pharisees themselves (
God forbid—His whole meaning now bursting upon them.
17-19. written—(in
19. the same hour—hardly able to restrain their rage.
20-26. sent forth—after consulting
(
spies—"of the Pharisees and Herodians"
(
21. we know, &c.—hoping by flattery to throw Him off His guard.
22. tribute—(See on
25. things which be Cæsar's—Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and unto God—How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
27-34. no resurrection—"nor angel nor
spirit" (
34. said unto them—In
36. neither … die any more—Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
equal—or "like."
unto the angels—that is, in the immortality of their nature.
children of God—not in respect of
character but nature; "being the children of the
resurrection" to an undecaying existence (
37, 38. even Moses—whom they had just quoted to entangle Him.
38. not … of the dead, … for all,
&c.—To God, no human being is dead, or ever will be; but all
sustain an abiding conscious relation to Him. But the "all" here meant
"those who shall be accounted worthy to obtain that world." These
sustain a gracious covenant relation to God, which cannot be
dissolved. In this sense our Lord affirms that for Moses to call
the Lord the "God" of His patriarchal servants if at that moment they
had no existence, would be unworthy of Him. He "would be ashamed
to be called their God, if He had not prepared for them a city" (
39. scribes … well said—enjoying His victory over the Sadducees.
they durst not—neither party, both for the time utterly foiled.
41. said, &c.—"What think ye of
Christ [the promised and expected Messiah]? Whose son is He [to be]?
They say unto Him, The son of David. He saith unto them, How then doth
David in spirit [by the Holy Ghost,
46, 47. Beware, &c.—(See on
47. devour, &c.—taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of "the scribes!"
CHAPTER 21
1. looked up—He had "sat down over
against the treasury" (
the rich, &c.—"the people," says
2. two mites—"which make a farthing"
(
3. And he said—"to His disciples," whom
He "called to Him" (
more than … all—in proportion to
her means, which is God's standard (
4. of their abundance—their superfluity; what they had to spare," or beyond what they needed.
of her penury—or "want" (
5-7. (See on
8. the time—of the Kingdom, in its full glory.
go … not … after them—"I
come not so very soon" (
9-11. not terrified—(See
end not by and by—or immediately, not
yet (
10. Nation, &c.—Matthew and Mark
(
12. brought before, &c.—The book of Acts verifies all this.
13. for a testimony—an opportunity of bearing testimony.
18. not a hair … perish—He had
just said (
20, 21. by armies—encamped armies, that
is, besieged: "the abomination of desolation" (meaning the Roman
ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken
of by Daniel the prophet" (
Then … flee, &c.—Eusebius says the Christians fled to Pella, at the north extremity of Perea, being "prophetically directed"; perhaps by some prophetic intimation still more explicit than this, which still would be their chart.
23. woe unto—"alas for."
with child, &c.—from the greater
suffering it would involve; as also "flight in winter, and on the
sabbath," which they were to "pray" against (
24. Jerusalem … trodden down …
until, &c.—Implying (1) that one day Jerusalem shall
cease to be "trodden down by the Gentiles" (
25-28. signs, &c.—Though the
grandeur of this language carries the mind over the head of all periods
but that of Christ's second coming, nearly every expression will be
found used of the Lord's coming in terrible national judgments, as of
Babylon, &c.; and from
28. redemption—from the oppression of
ecclesiastical despotism and legal bondage by the total subversion of
the Jewish state and the firm establishment of the evangelical kingdom
(
32. This generation—not "this nation,"
as some interpret it, which, though admissible in itself, seems very
unnatural here. It is rather as in
34-37. surfeiting, and drunkenness—All animal excesses, quenching spirituality.
cares of this life—(See on
36. Watch … pray, &c.—the two great duties which in prospect of trial are constantly enjoined. These warnings, suggested by the need of preparedness for the tremendous calamities approaching, and the total wreck of the existing state of things, are the general improvement of the whole discourse, carrying the mind forward to Judgment and Vengeance of another kind and on a grander and more awful scale—not ecclesiastical or political but personal, not temporal but eternal—when all safety and blessedness will be found to lie in being able to "STAND BEFORE THE Son of Man" in the glory of His personal appearing.
37, 38. in the daytime—of this His last week.
abode in the mount—that is, at Bethany
(
CHAPTER 22
1, 2. (See on
3. Then entered Satan, &c.—but not
yet in the full sense. The awful stages of it were these: (1)
Covetousness being his master—passion, the Lord let it
reveal itself and gather strength by entrusting him with "the bag"
(
5. money—"thirty pieces of silver"
(
6. in the absence, &c.—(See
7. the day of unleavened bread—strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.
10-13. when ye are entered the city—He Himself probably stayed at Bethany during the day.
there shall a man, &c.—(See on
14-18. the hour—about six P.M. Between three and this hour the lamb was killed
(
15. With desire …
desired—"earnestly have I longed" (as
17. took the cup—the first of several partaken of in this service.
divide it among, &c.—that
is, It is to be your last as well as Mine, "until the Kingdom of
God come," or as it is beautifully given in
21, 22. (See on
24-30. there was—or "had been,"
referring probably to some symptoms of the former strife which had
reappeared, perhaps on seeing the whole paschal arrangements committed
to two of the Twelve. (See on
25. benefactors—a title which the vanity of princes eagerly coveted.
26. But ye … not—Of how little avail has this condemnation of "lordship" and vain titles been against the vanity of Christian ecclesiastics?
28. continued, &c.—affecting
evidence of Christ's tender susceptibility to human sympathy and
support! (See on
29. I appoint, &c.—Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within an hour or two of His apprehension, and less than a day of His shameful death? These sublime contrasts, however, perpetually meet and entrance us in this matchless history.
30. eat and drink, &c.—(See
31-34. Simon, Simon—(See on
desired to have—rather, "hath
obtained you," properly "asked and obtained"; alluding to Job (
you—not Peter only, but them all.
32. But I have prayed—have been doing it already.
for thee—as most in danger. (See on
fail not—that is, entirely; for partially it did fail.
converted—brought back afresh as a penitent disciple.
strengthen, &c.—that is, make use of thy bitter experience for the fortifying of thy tempted brethren.
33. I am ready, &c.—honest-hearted,
warmly-attached disciple, thinking thy present feelings immovable as a
rock, thou shalt find them in the hour of temptation unstable as water:
"I have been praying for thee," therefore thy faith shall not perish;
but thinking this superfluous, thou shalt find that "he that trusteth
in his own heart is a fool" (
34. cock … crow—"twice" (
35-38. But now—that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.
37. the things concerning me—decreed and written.
have an end—are rapidly drawing to a close.
38. two swords … enough—they thinking He referred to present defense, while His answer showed He meant something else.
39. as … wont—(See
40. the place—the Garden of Gethsemane,
on the west or city side of the mount. Comparing all the accounts of
this mysterious scene, the facts appear to be these: (1) He bade nine
of the Twelve remain "here" while He went and prayed "yonder." (2) He
"took the other three, Peter, James, and John, and began to be sore
amazed [appalled], sorrowful, and very heavy [oppressed], and said, My
soul is exceeding sorrowful even unto death"—"I feel as if nature
would sink under this load, as if life were ebbing out, and death
coming before its time"—"tarry ye here, and watch with Me"; not,
"Witness for Me," but, "Bear Me company." It did Him good, it seems, to
have them beside Him. (3) But soon even they were too much for Him: He
must be alone. "He was withdrawn from them about a
stone's-cast"—though near enough for them to be competent
witnesses and kneeled down, uttering that most affecting prayer (
The particulars of these two sections require a
combination of all the narratives, for which see on
61. And the Lord turned, and looked upon
Peter—(Also see on
62. And Peter went out, and wept
bitterly—(Also see on
(See on
CHAPTER 23
(See on
(See
7. sent him to Herod—hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.
at Jerusalem … at that time—to keep the passover.
8. some miracle—Fine sport thou
expectedst, as the Philistines with Samson (
9. answered … nothing—(See
10. stood and vehemently accused him—no doubt both of treason before the king, and of blasphemy, for the king was a Jew.
11. his men of war—his bodyguard.
set him at naught, &c.—stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.
gorgeous robe—bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [Bengel].
sent him again to Pilate—instead of
releasing him as he ought, having established nothing against Him
(
at enmity—perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
(See on
26. Cyrenian—of Cyrene, in Libya, on the
north coast of Africa, where were many Jews who had a synagogue at
Jerusalem (
out of the country—and casually drawn into that part of the crowd.
laid the cross—"Him they compel to
bear His cross," (
27-31. women—not the precious Galilean
women (
28. not for me, &c.—noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but without His supports and consolations!
30. mountains … hills,
&c.—(Ho 10:8),
flying hither and thither as they did in despair for shelter, during
the siege; a very slight premonition of cries of another and more awful
kind (
31. green tree—that naturally resists the fire.
the dry—that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"
(See on
39. railed on him—catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.
40. Dost not thou—"thou" is emphatic: "Let others jeer, but dost thou?"
fear God—Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?
in the same condemnation—He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?
41. we … justly, &c.—He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.
nothing amiss—literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.
42. said unto Jesus, &c.—Observe
here (1) The "kingdom" referred to was one beyond the grave; for
it is inconceivable that he should have expected Him to come down from
the cross to erect any temporal kingdom. (2) This he calls
Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute
right to dispose of that kingdom to whom He pleased. (4) He does not
presume to ask a place in that kingdom, though that is what he
means, but with a humility quite affecting, just says, "Lord,
remember me when," &c. Yet was there mighty faith in that
word. If Christ will but "think upon him" (
43. Jesus said, &c.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.
Verily I say unto thee—"Since thou speakest as to the king, with kingly authority speak I to thee."
To-day—"Thou art prepared for a long
delay before I come into My kingdom, but not a day's delay shall there
be for thee; thou shalt not be parted from Me even for a moment, but
together we shall go, and with Me, ere this day expire, shalt thou be
in Paradise" (future bliss,
(See on
CHAPTER 24
(See on
5. Why, &c.—Astonishing question!
not "the risen," but "the Living One" (compare
6. in Galilee—to which these women
themselves belonged (
7. Saying, &c.—How remarkable it is
to hear angels quoting a whole sentence of Christ's to the disciples,
mentioning where it was uttered, and wondering it was not fresh in
their memory, as doubtless it was in theirs! (
10. Joanna—(See on
12. Peter, &c.—(See on
13. two of them—One was Cleopas
(
Emmaus—about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.
14-16. communed and reasoned—exchanged
views and feelings, weighing afresh all the facts, as detailed in
drew near—coming up behind them as from Jerusalem.
eyes holden—Partly He was "in another
form" (
17-24. communications, &c.—The words imply the earnest discussion that had appeared in their manner.
18. knowest not, &c.—If he knew not the events of the last few days in Jerusalem, he must be a mere sojourner; if he did, how could he suppose they would be talking of anything else? How artless all this!
19. Concerning Jesus, &c.—As if feeling it a relief to have someone to unburden his thoughts and feelings to, this disciple goes over the main facts in his own desponding style, and this was just what our Lord wished.
21. we trusted, &c.—They expected the promised Deliverance at His hand, but in the current sense of it, not by His death.
besides all this—not only did His death seem to give the fatal blow to their hopes, but He had been two days dead already, and this was the third. It is true, they add, some of our women gave us a surprise, telling us of a vision of angels they had at the empty grave this morning that said He was alive, and some of ourselves who went thither confirmed their statement; but then Himself they saw not. A doleful tale truly, told out of the deepest despondency.
25-27. fools—senseless, without understanding.
26. Ought not Christ—"the Christ," "the Messiah."
to suffer … and enter—that is, through the gate of suffering (and suffering "these things," or such a death) to enter into His glory. "Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it."
27. Moses and all the prophets, &c.—Here our Lord both teaches us the reverence due to Old Testament Scripture, and the great burden of it—"Himself."
28-31. made as though, &c.—(Compare
29. constrained, &c.—But for this, the whole design of the interview had been lost; but it was not to be lost, for He who only wished to be constrained had kindled a longing in the hearts of His travelling companions which was not to be so easily put off. And does not this still repeat itself in the interviews of the Saviour with His loving, longing disciples? Else why do they say,
Keble
30, 31. he took … and blessed … and their eyes were opened—The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze—THEIR RISEN Lord! They were going to gaze on Him, perhaps embrace Him, but that moment He is gone! It was enough.
32-34. They now tell each to the other how
their hearts burned—were fired—within them at His talk and
His expositions of Scripture. "Ah! this accounts for it: We could not
understand the glow of self-evidencing light, love, glory that ravished
our hearts; but now we do." They cannot rest—how could
they?—they must go straight back and tell the news. They find the
eleven, but ere they have time to tell their tale, their ears are
saluted with the thrilling news, "The Lord is risen indeed, and hath
appeared to Simon." Most touching and precious intelligence
this. The only one of the Eleven to whom He appeared alone was
he, it seems, who had so shamefully denied Him. What passed at that
interview we shall never know here. Probably it was too sacred for
disclosure. (See on
36. Jesus … stood—(See on
37, 38. a spirit—the ghost of their dead
Lord, but not Himself in the body (
thoughts—rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.
39-43. Behold, &c.—lovingly offering them both ocular and tangible demonstration of the reality of His resurrection.
a spirit hath not—an important statement regarding "spirits."
flesh and bones—He says not "flesh and
blood"; for the blood is the life of the animal and corruptible
body (
41. believed not for joy, &c.—They
did believe, else they had not rejoiced [Bengel]. But it seemed too good to be true
(
42. honeycomb—common frugal fare, anciently.
43. eat before them—that is, let them see Him doing it: not for His own necessity, but their conviction.
44-49. These are the words, &c.—that
is, "Now you will understand what seemed so dark to you when I told you
about the Son of man being put to death and rising again" (
while … yet with you—a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.
law … prophets … psalms—the three Jewish divisions of the Old Testament Scriptures.
45. Then opened he, &c.—a statement of unspeakable value; expressing, on the one hand, Christ's immediate access to the human spirit and absolute power over it, to the adjustment of its vision, and permanent rectification for spiritual discernment (than which it is impossible to conceive a stronger evidence of His proper divinity); and, on the other hand, making it certain that the manner of interpreting the \ Old Testament which the apostles afterwards employed (see the Acts and Epistles), has the direct sanction of Christ Himself.
46. behoved Christ—(See on
47. beginning at Jerusalem—(1) As the
metropolis and heart of the then existing kingdom of God:—"to the
Jew first" (
48. witnesses—(Compare
49. I send—the present tense, to intimate its nearness.
promise of my Father—that is, what My
Father hath promised; the Holy Ghost, of which Christ is the
authoritative Dispenser (
endued—invested, or clothed with;
implying, as the parallels show (
50-53. to Bethany—not to the village itself, but on the "descent" to it from Mount Olivet.
51. while he blessed … parted, &c.—Sweet intimation! Incarnate Love, Crucified Love, Risen Love, now on the wing for heaven, waiting only those odorous gales which were to waft Him to the skies, goes away in benedictions, that in the character of Glorified, Enthroned Love, He might continue His benedictions, but in yet higher form, until He come again! And oh, if angels were so transported at His birth into this scene of tears and death, what must have been their ecstasy as they welcomed and attended Him "far above all heavens" into the presence-chamber, and conducted Him to the right hand of the Majesty on High! Thou hast an everlasting right, O my Saviour, to that august place. The brightness of the Father's glory, enshrined in our nature, hath won it well; for He poured out His soul unto death, and led captivity captive, receiving gifts for men, yea for the rebellious, that the Lord God might dwell among them. Thou art the King of glory, O Christ. Lift up your heads, O ye gates, be lifted up, ye everlasting doors, that the King of glory may come in! Even so wilt Thou change these vile bodies of ours, that they may be like unto Thine own glorious body; and then with gladness and rejoicing shall they be brought, they shall enter into the King's palace!
52. worshipped him—certainly in the strictest sense of adoration.
returned to Jerusalem—as instructed to
do: but not till after gazing, as if entranced, up into the blue vault
in which He had disappeared, they were gently checked by two shining
ones, who assured them He would come again to them in the like manner
as He had gone into heaven. (See on
53. were continually in the temple—that is, every day at the regular hours of prayer till the day of Pentecost.
THE GOSPEL ACCORDING TO
JOHN
Commentary by David Brown
INTRODUCTION
The author of the
Fourth Gospel was the younger of the two sons of Zebedee, a fisherman
on the Sea of Galilee, who resided at Bethsaida, where were born Peter
and Andrew his brother, and Philip also. His mother's name was Salome,
who, though not without her imperfections (
After the effusion of the Spirit on the day of
Pentecost, we find him in constant but silent company with Peter, the
great spokesman and actor in the infant Church until the accession of
Paul. While his love to the Lord Jesus drew him spontaneously to the
side of His eminent servant, and his chastened vehemence made him ready
to stand courageously by him, and suffer with him, in all that his
testimony to Jesus might cost him, his modest humility, as the youngest
of all the apostles, made him an admiring listener and faithful
supporter of his brother apostle rather than a speaker or separate
actor. Ecclesiastical history is uniform in testifying that John went
to Asia Minor; but it is next to certain that this could not have been
till after the death both of Peter and Paul; that he resided at
Ephesus, whence, as from a center, he superintended the churches of
that region, paying them occasional visits; and that he long survived
the other apostles. Whether the mother of Jesus died before this, or
went with John to Ephesus, where she died and was buried, is not
agreed. One or two anecdotes of his later days have been handed down by
tradition, one at least bearing marks of reasonable probability. But it
is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that
is called Patmos" (a small rocky and then almost uninhabited island in
the Ægean Sea), "for the word of God and for the testimony of
Jesus Christ" (
As to the date of this Gospel, the arguments
for its having been composed before the destruction of Jerusalem
(though relied on by some superior critics) are of the slenderest
nature; such as the expression in
As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.
No doubt was ever thrown upon the genuineness and
authenticity of this Gospel till about the close of the eighteenth
century; nor were these embodied in any formal attack upon it till
Bretschneider, in 1820, issued his
famous treatise [Probabilia], the conclusions of which he
afterwards was candid enough to admit had been satisfactorily
disproved. To advert to these would be as painful as unnecessary;
consisting as they mostly do of assertions regarding the Discourses of
our Lord recorded in this Gospel which are revolting to every spiritual
mind. The Tubingen school did their best, on their peculiar mode of
reasoning, to galvanize into fresh life this theory of the
post-Joannean date of the Fourth Gospel; and some Unitarian critics
still cling to it. But to use the striking language of Van Oosterzee regarding similar speculations on the
Third Gospel, "Behold, the feet of them that shall carry it out dead
are already at the door" (
Of the peculiarities of this Gospel, we note here
only two. The one is its reflective character. While the others
are purely narrative, the Fourth Evangelist, "pauses, as it
were, at every turn," as Da Costa says
[Four Witnesses, p. 234], "at one time to give a reason, at
another to fix the attention, to deduce consequences, or make
applications, or to give utterance to the language of praise." See
Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.
CHAPTER 1
1. In the beginning—of all time and
created existence, for this Word gave it being (
was the Word—He who is to God what
man's word is to himself, the manifestation or expression of himself to
those without him. (See on
was with God—having a conscious
personal existence distinct from God (as one is from the person
he is "with"), but inseparable from Him and associated with
Him (
was God—in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God—in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."
2. The same, &c.—See what property
of the Word the stress is laid upon—His eternal
distinctness, in unity, from God—the Father (
3. All things, &c.—all things
absolutely (as is evident from
without Him was not any thing—not one thing.
made—brought into being.
that was made—This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.
4. In Him was life—essentially
and originally, as the previous verses show to be the meaning.
Thus He is the Living Word, or, as He is called in
the life … the light of men—All
that in men which is true light—knowledge, integrity,
intelligent, willing subjection to God, love to Him and to their fellow
creatures, wisdom, purity, holy joy, rational happiness—all this
"light of men" has its fountain in the essential original "life" of
"the Word" (
5. shineth in darkness, &c.—in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth—by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with.
the darkness comprehended it
not—did not take it in, a brief summary of the effect
of all the strivings of this unincarnate Word throughout this
wide world from the beginning, and a hint of the necessity of His
putting on flesh, if any recovery of men was to be effected
(
6-9. The Evangelist here approaches his
grand thesis, so paving his way for the full statement of it in
7. through him—John.
8. not that Light—(See on
9. lighteth every man, &c.—rather,
"which, coming into the world, enlighteneth every man"; or, is "the
Light of the world" (
10-13. He was in the world, &c.—The
language here is nearly as wonderful as the thought. Observe its
compact simplicity, its sonorousness—"the world" resounding in
each of its three members—and the enigmatic form in which it is
couched, startling the reader and setting his ingenuity a-working to
solve the stupendous enigma of Christ ignored in His own world.
"The world," in the first two clauses, plainly means the created
world, into which He came, says
11. his own—"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions.
and his own—"His own (people)"; for
now the word is masculine. It means the Jews, as the "peculiar
people." Both they and their land, with all that this
included, were "His own," not so much as
part of "the world which was made by Him," but as "THE HEIR" of the inheritance (
received him not—nationally, as God's chosen witnesses.
12. But as many—individuals, of the "disobedient and gainsaying people."
gave he power—The word signifies both authority and ability, and both are certainly meant here.
to become—Mark these words: Jesus is the Son of God; He is never said to have become such.
the sons—or more simply, "sons of God," in name and in nature.
believe on his name—a phrase never used in Scripture of any mere creature, to express the credit given to human testimony, even of prophets or apostles, inasmuch it carries with it the idea of trust proper only towards God. In this sense of supreme faith, as due to Him who "gives those that believe in Himself power to become sons of God," it is manifestly used here.
13. Which were born—a sonship therefore not of mere title and privilege, but of nature, the soul being made conscious of the vital capacities, perceptions, and emotions of a child of God, before unknown.
not of blood, &c.—not of superior human descent, not of human generation at all, not of man in any manner of way. By this elaborate threefold denial of the human source of this sonship, immense force is given to what follows,
but of God—Right royal gift, and He who confers must be absolutely divine. For who would not worship Him who can bring him into the family, and evoke within him the very life, of the sons of God?
14. And the Word, &c.—To raise the reader to the altitude of this climax were the thirteen foregoing verses written.
was made flesh—BECAME MAN, in man's present frail, mortal
condition, denoted by the word "flesh" (
and dwelt—tabernacled or pitched his
tent; a word peculiar to John, who uses it four times, all in the sense
of a permanent stay (
full of grace and truth—So it should
read: "He dwelt among us full of grace and truth"; or, in Old Testament
phrase, "Mercy and truth," denoting the whole fruit of God's purposes
of love towards sinners of mankind, which until now existed only in
promise, and the fulfilment at length of that promise in
Christ; in one great word, "the SURE
MERCIES of David" (
and we beheld his glory—not by the eye
of sense, which saw in Him only "the carpenter." His glory was
"spiritually discerned" (
the glory as of the only begotten of the
Father—(See on
15. after me—in official manifestation.
before me—in rank and dignity.
for he was before me—in
existence; "His goings forth being from of old, from
everlasting" (
16. of his fulness—of "grace and truth,"
resuming the thread of
grace for grace—that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.
17. For, &c.—The Law elicits the
consciousness of sin and the need of redemption; it only typifies the
reality. The Gospel, on the contrary, actually communicates reality and
power from above (compare
18. No man—"No one," in the widest sense.
hath seen God—by immediate gaze, or direct intuition.
in the bosom of the Father—A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.
he—emphatic; As if he should say, "He and He only hath declared Him," because He only can.
19. record—testimony.
the Jews—that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.
20. confessed, &c.—that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.
21. Elias—in His own proper person.
that prophet—announced in
25. Why baptizest thou, if not, &c.—Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.
26. there standeth—This must have been
spoken after the baptism of Christ, and possibly just after His
temptation (see on
28. Bethabara—Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.
29. seeth Jesus—fresh, probably, from the scene of the temptation.
coming unto him—as to congenial
company (
and saith—catching a sublime inspiration at the sight of Him approaching.
the Lamb of God—the one God-ordained, God-gifted sacrificial offering.
that taketh away—taketh up and
taketh away. The word signifies both, as does the corresponding
Hebrew word. Applied to sin, it means to be chargeable with
the guilt of it (
the sin—The singular number being used to mark the collective burden and all-embracing efficacy.
of the world—not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first—balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.
31-34. knew him not—Living mostly apart,
the one at Nazareth, the other in the Judean desert—to prevent
all appearance of collusion, John only knew that at a definite time
after his own call, his Master would show Himself. As He drew near for
baptism one day, the last of all the crowd, the spirit of the Baptist
heaving under a divine presentiment that the moment had at length
arrived, and an air of unwonted serenity and dignity, not without
traits, probably, of the family features, appearing in this Stranger,
the Spirit said to him as to Samuel of his youthful type, "Arise,
anoint Him, for this is He!" (
35. John stood—"was standing," at his accustomed place.
36. looking—having fixed his eyes, with significant gaze, on Jesus.
as he walked—but not now to
him. To have done this once (see on
Behold, &c.—The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him—as they did.
38. What seek ye—gentle, winning
question, remarkable as the Redeemer's first public utterance.
(See on
where dwellest thou—that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."
39. Come and see—His second utterance, more winning still.
tenth hour—not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him—because little of it remained.
40. One … was Andrew—The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [Olshausen].
Peter's brother—and the elder of the two.
41. have found the Messias—The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.
42. brought him to Jesus—Happy brothers that thus do to each other!
beheld him—fixed his eyes on him, with
significant gaze (as
Cephas … stone—(See on
43. would go … into Galilee—for
from His baptism He had sojourned in Judea (showing that the
calling at the Sea of Galilee [
Follow me—the first express call given, the former three having come to Him spontaneously.
44. the city of Andrew and Peter—of
their birth probably, for they seem to have lived at
Capernaum (
45. Nathanael—(See on
Moses—(See
son of Joseph—the current way of
speaking. (See
46. any good out of Nazareth—remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.
Come and see—Noble remedy against
preconceived opinions [Bengel]. Philip,
though he could not perhaps solve his difficulty, could show him how to
get rid of it. (See on
47. an Israelite indeed … no
guile—not only no hypocrite, but with a guileless simplicity
not always found even in God's own people, ready to follow wherever
truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy
servant heareth" (
48. Whence knowest thou me—conscious that his very heart had been read, and at this critical moment more than ever before.
Before Philip called thee—showing He knew all that passed between Philip and him at a distance.
when … under the fig tree,
&c.—where retirement for meditation and prayer was not
uncommon [Lightfoot]. Thither,
probably—hearing that his master's Master had at length appeared,
and heaving with mingled eagerness to behold Him and dread of
deception—he had retired to pour out his guileless heart for
light and guidance, ending with such a prayer as this, "Show me a token
for good!" (See on
49. Son of God … King of
Israel—the one denoting His person, the other His office. How
much loftier this than anything Philip had said to him! But just as the
earth's vital powers, the longer they are frost-bound, take the greater
spring when at length set free, so souls, like Nathanael and Thomas
(see on
50, 51. Because I said, &c.—"So quickly convinced, and on this evidence only?"—an expression of admiration.
51. Hereafter, &c.—The key to this
great saying is Jacob's vision (
CHAPTER 2
1. third day—He would take two days to reach Galilee, and this was the third.
mother there—it being probably some relative's marriage. John never names her [Bengel].
3. no wine—evidently expecting some display of His glory, and hinting that now was His time.
4, 5. Woman—no term of disrespect in the
language of that day (
what … to do with thee—that is,
"In my Father's business I have to do with Him only." It was a gentle
rebuke for officious interference, entering a region from which
all creatures were excluded (compare
mine hour, &c.—hinting that He
would do something, but at His own time; and so she understood
it (
6. firkins—about seven and a half
gallons in Jewish, or nine in Attic measure; each of these huge water
jars, therefore, holding some twenty or more gallons, for washings at
such feasts (
7, 8. Fill … draw … bear—directing all, but Himself touching nothing, to prevent all appearance of collusion.
9, 10. well drunk—"drunk abundantly" (as
10. the good wine … until now—thus testifying, while ignorant of the source of supply, not only that it was real wine, but better than any at the feast.
11. manifested forth his glory—Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of any mere creature. Observe, (1) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle—the noblest sanction that could be given to that God-given institution. (2) As the miracle did not make bad good, but good better, so Christianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and "manifested forth the glory" of His entire Mission. (3) As Christ countenanced our seasons of festivity, so also that greater fulness which befits such; so far was He from encouraging that asceticism which has since been so often put for all religion. (4) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.
12. Capernaum—on the Sea of Galilee.
(See on
his mother and his brethren—(See on
14-17. in the temple—not the temple
itself, as
sold oxen, &c.—for the convenience of those who had to offer them in sacrifice.
changers of money—of Roman into Jewish
money, in which the temple dues (see on
15. small cords—likely some of the rushes spread for bedding, and when twisted used to tie up the cattle there collected. "Not by this slender whip but by divine majesty was the ejection accomplished, the whip being but a sign of the scourge of divine anger" [Grotius].
poured out … overthrew—thus expressing the mingled indignation and authority of the impulse.
16. my Father's house—How close the
resemblance of these remarkable words to
house of merchandise—There was nothing wrong in the merchandise; but to bring it, for their own and others' convenience, into that most sacred place, was a high-handed profanation which the eye of Jesus could not endure.
17. eaten me up—a glorious feature in
the predicted character of the suffering Messiah (
18-22. What sign showest thou unto us, seeing that
thou doest these things?—Though the act and the
words of Christ, taken together, were sign enough, they were
unconvinced: yet they were awed, and though at His very next
appearance at Jerusalem they "sought to kill Him" for speaking of "His
Father" just as He did now (
19. Destroy this temple, &c.—(See on
20. Forty and six years—From the eighteenth year of Herod till then was just forty-six years [Josephus, Antiquities, 15.11.1].
21. temple of his body—in which was
enshrined the glory of the eternal Word. (See on
22. believed the scripture—on this subject; that is, what was meant, which was hid from them till then. Mark (1) The act by which Christ signalized His first public appearance in the Temple. Taking "His fan in His hand, He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faithless people—to sweep them out of God's house. (2) The sign of His authority to do this is the announcement, at this first outset of His ministry, of that coming death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection.
23-25. in the feast day—the foregoing things occurring probably before the feast began.
many believed—superficially, struck merely by "the miracles He did." Of these we have no record.
24. did not commit—"entrust," or let Himself down familiarly to them, as to His genuine disciples.
25. knew what was in man—It is
impossible for language more clearly to assert of Christ what in
CHAPTER 3
1, 2. Nicodemus—In this member of the Sanhedrim sincerity and timidity are seen struggling together.
2. came to Jesus by night—One of those
superficial "believers" mentioned in
come from God—an expression never applied to a merely human messenger, and probably meaning more here—but only as "a teacher," and in His miracles he sees a proof merely that "God is with Him." Thus, while unable to repress his convictions, he is afraid of committing himself too far.
3. Except, &c.—This blunt and curt
reply was plainly meant to shake the whole edifice of the man's
religion, in order to lay a deeper and more enduring foundation.
Nicodemus probably thought he had gone a long way, and expected,
perhaps, to be complimented on his candor. Instead of this, he is
virtually told that he has raised a question which he is not in a
capacity to solve, and that before approaching it, his spiritual
vision required to be rectified by an entire revolution on his inner
man. Had the man been less sincere, this would certainly have
repelled him; but with persons in his mixed state of mind—to
which Jesus was no stranger (
a man—not a Jew merely; the necessity is a universal one.
be born again—or, as it were, begin life anew in relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution.
cannot see—can have no part in (just as one is said to "see life," "see death," &c.).
the kingdom of God—whether in its
beginnings here (
4. How, &c.—The figure of the new birth, if it had been meant only of Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with the language of that day; but that Jews themselves should need a new birth was to him incomprehensible.
5. of water and of the Spirit—A twofold
explanation of the "new birth," so startling to Nicodemus. To a Jewish
ecclesiastic, so familiar with the symbolical application of water, in
every variety of way and form of expression, this language was fitted
to show that the thing intended was no other than a thorough
spiritual purification by the operation of the Holy Ghost. Indeed,
element of water and operation of the Spirit are brought
together in a glorious evangelical prediction of Ezekiel (
6-8. That which is born, &c.—A great universal proposition; "That which is begotten carries within itself the nature of that which begat it" [Olshausen].
flesh—Not the mere material body, but
all that comes into the world by birth, the entire man; yet not
humanity simply, but in its corrupted, depraved condition, in
complete subjection to the law of the fall (
is spirit—"partakes of and possesses His spiritual nature."
7. Marvel not, &c.—If a spiritual nature only can see and enter the kingdom of God; if all we bring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Ghost, no wonder a new birth is indispensable.
Ye must—"Ye, says Jesus, not
we" [Bengel]. After those
universal propositions, about what "a man" must be, to "enter
the kingdom of God" (
8. The wind, &c.—Breath and
spirit (one word both in Hebrew and Greek) are
constantly brought together in Scripture as analogous (
canst not tell, &c.—The laws which govern the motion of the winds are even yet but partially discovered; but the risings, failings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us: So of the operation of the Holy Ghost in the new birth.
9, 10. How, &c.—Though the subject still confounds Nicodemus, the necessity and possibility of the new birth is no longer the point with him, but the nature of it and how it is brought about [Luthardt]. "From this moment Nicodemus says nothing more, but has sunk unto a disciple who has found his true teacher. Therefore the Saviour now graciously advances in His communications of truth, and once more solemnly brings to the mind of this teacher in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His divine knowledge, such farther testimonies both of earthly and heavenly things as his docile scholar may to his own profit receive" [Stier].
10. master—"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth—as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under whatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament.
11-13. We speak that we know, and … have
seen—that is, by absolute knowledge and
immediate vision of God, which "the only-begotten Son in the
bosom of the Father" claims as exclusively His own (
ye receive not, &c.—referring to the class to which Nicodemus belonged, but from which he was beginning to be separated in spirit.
12. earthly things—such as regeneration, the gate of entrance to the kingdom of God on earth, and which Nicodemus should have understood better, as a truth even of that more earthly economy to which he belonged.
heavenly things—the things of the new and more heavenly evangelical economy, only to be fully understood after the effusion of the Spirit from heaven through the exalted Saviour.
13. no man hath ascended, &c.—There
is something paradoxical in this language—"No one has gone up but
He that came down, even He who is at once both up and down." Doubtless
it was intended to startle and constrain His auditor to think that
there must be mysterious elements in His Person. The old Socinians, to
subvert the doctrine of the pre-existence of Christ, seized upon this
passage as teaching that the man Jesus was secretly caught up to heaven
to receive His instructions, and then "came down from heaven" to
deliver them. But the sense manifestly is this: "The perfect knowledge
of God is not obtained by any man's going up from earth to heaven to
receive it—no man hath so ascended—but He whose proper
habitation, in His essential and eternal nature, is heaven, hath,
by taking human flesh, descended as the Son of man to disclose the
Father, whom He knows by immediate gaze alike in the flesh as before He
assumed it, being essentially and unchangeably 'in the bosom of the
Father'" (
14-16. And as Moses, &c.—Here now we
have the "heavenly things," as before the "earthly," but under a veil,
for the reason mentioned in
16. For God so loved, &c.—What
proclamation of the Gospel has been so oft on the lips of missionaries
and preachers in every age since it was first uttered? What has sent
such thrilling sensations through millions of mankind? What has been
honored to bring such multitudes to the feet of Christ? What to kindle
in the cold and selfish breasts of mortals the fires of
self-sacrificing love to mankind, as these words of transparent
simplicity, yet overpowering majesty? The picture embraces several
distinct compartments: "The
World"—in its widest sense—ready "to
perish"; the immense "Love of God"
to that perishing world, measurable only, and conceivable only,
by the gift which it drew forth from Him; THE
Gift itself—"He so loved the world that He
gave His only begotten Son," or, in the language of Paul,
"spared not His own Son" (
17-21. not to condemn, &c.—A
statement of vast importance. Though "condemnation" is to many the
issue of Christ's mission (
18. is not condemned—Having, immediately
on his believing, "passed from death unto life" (
condemned already—Rejecting the one way of deliverance from that "condemnation" which God gave His Son to remove, and so wilfully remaining condemned.
19. this is the condemnation, &c.—emphatically so, revealing the condemnation already existing, and sealing up under it those who will not be delivered from it.
light is come into the world—in the Person of Him to whom Nicodemus was listening.
loved darkness, &c.—This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it.
20. reproved—by detection.
21. doeth truth—whose only object in life is to be and do what will bear the light. Therefore he loves and "comes to the light," that all he is and does, being thus thoroughly tested, may be seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."
22-24. land of Judea—the rural parts of that province, the foregoing conversation being held in the capital.
baptized—in the sense explained in
23. Ænon … Salim—on the west
of Jordan. (Compare
24. John not yet cast into prison—Hence
it is plain that our Lord's ministry did not commence with the
imprisonment of John, though, but for this, we should have drawn that
inference from
25, 26. between some of—rather, "on the part of."
and the Jews—rather (according to the best manuscripts), "and a Jew,"
about purifying—that is, baptizing,
the symbolical meaning of washing with water being put (as in
26. Rabbi, &c.—"Master, this man tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shalt soon have no disciples at all." The reply to this is one of the noblest and most affecting utterances that ever came from the lips of man.
27-30. A man, &c.—"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."
A man can receive, &c.—assume
nothing, that is, lawfully and with any success; that is, Every man has
his work and sphere appointed him from above, Even Christ Himself came
under this law (
31-34. He that, &c.—Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"—descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.
32. what he hath seen and heard—(See on
and no man receiveth, &c.—John's
disciples had said, "All come to Him" (
33. hath set to His seal, &c.—gives glory to God whose words Christ speaks, not as prophets and apostles by a partial communication of the Spirit to them.
34. for God giveth not the Spirit by
measure—Here, again, the sharpest conceivable line of
distinction is drawn between Christ and all human-inspired teachers:
"They have the Spirit in a limited degree; but God giveth not
[to Him] the Spirit by measure." It means the entire fulness of
divine life and divine power. The present tense "giveth," very
aptly points out the permanent communication of the Spirit by the
Father to the Son, so that a constant flow and reflow of living power
is to be understood (Compare
35, 36. The Father loveth, &c.—See
on
36. hath everlasting life—already has
it. (See on
shall not see life—The contrast here is striking: The one has already a life that will endure for ever—the other not only has it not now, but shall never have it—never see it.
abideth on him—It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.—How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God!
CHAPTER 4
1-4. the Lord knew—not by report, but in
the sense of
2. Jesus baptized not—John being a servant baptized with his own hand; Christ as the Master, "baptizing with the Holy Ghost," administered the outward symbol only through His disciples.
3. left Judea—to avoid persecution, which at that early stage would have marred His work.
departed into Galilee—by which time
John had been cast into prison (
4. must needs go through Samaria—for a geographical reason, no doubt, as it lay straight in his way, but certainly not without a higher design.
5. cometh … to—that is, as far as: for He remained at some distance from it.
Sychar—the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."
6-8. wearied … sat thus—that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [Webster and Wilkinson]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour—noonday,
reckoning from six A.M. From
7. Give me to drink—for the heat of a
noonday sun had parched His lips. But "in the last, that great day of
the feast," Jesus stood and cried, saying, "If any man thirst let him
come unto Me and drink" (
9-12. How is it that thou—not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.—It is this national
antipathy that gives point to the parable of the good Samaritan (
10. If thou knewest, &c.—that is, "In Me thou seest only a petitioner to thee but if thou knewest who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water—nor shouldst thou have sued in vain" (gently reflecting on her for not immediately meeting His request).
12. Art thou greater, &c.—already perceiving in this Stranger a claim to some mysterious greatness.
our father Jacob—for when it went well with the Jews, they claimed kindred with them, as being descended from Joseph; but when misfortunes befell the Jews, they disowned all connection with them [Josephus, Antiquities, 9.14,3].
13, 14. thirst again … never thirst,
&c.—The contrast here is fundamental and all comprehensive.
"This water" plainly means "this natural water and all satisfactions
of a like earthly and perishable nature." Coming to us from
without, and reaching only the superficial parts of our
nature, they are soon spent, and need to be anew supplied as much as if
we had never experienced them before, while the deeper wants of our
being are not reached by them at all; whereas the "water" that Christ
gives—spiritual life—is struck out of the very
depths of our being, making the soul not a cistern, for holding
water poured into it from without, but a fountain
(the word had been better so rendered, to distinguish it from the word
rendered "well" in
into everlasting life—carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].
15-18. give me this water, &c.—This is not obtuseness—that is giving way—it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
16. call thy husband—now proceeding to arouse her slumbering conscience by laying bare the guilty life she was leading, and by the minute details which that life furnished, not only bringing her sin vividly up before her, but preparing her to receive in His true character that wonderful Stranger to whom her whole life, in its minutest particulars, evidently lay open.
19, 20. Sir, I perceive, &c.—Seeing
herself all revealed, does she now break down and ask what hopes there
might be for one so guilty? Nay, her convictions have not reached that
point yet. She ingeniously shifts the subject from a personal to a
public question. It is not, "Alas, what a wicked life am I leading!"
but "Lo, what a wonderful prophet I got into conversation with! He will
be able to settle that interminable dispute between us and the Jews.
Sir, you must know all about such matters—our fathers hold to
this mountain here," pointing to Gerizim in Samaria, "as the
divinely consecrated place of worship, but ye Jews say that
Jerusalem is the proper place—which of us is right?" How
slowly does the human heart submit to thorough humiliation!
(Compare the prodigal; see on
21-24. Woman, &c.—Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at
Jerusalem—that is, exclusively (
worship the Father—She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship—"THE Father."
22. Ye worship ye know not what—without any revealed authority, and so very much in the dark. In this sense, the Jews knew what they were about. But the most glorious thing here is the reason assigned,
for salvation is of the Jews—intimating to her that Salvation was not a thing left to be reached by any one who might vaguely desire it of a God of mercy, but something that had been revealed, prepared, deposited with a particular people, and must be sought in connection with, and as issuing from them; and that people, "the Jews."
23. hour cometh, and now is—evidently meaning her to understand that this new economy was in some sense being set up while He was talking to her, a sense which would in a few minutes so far appear, when He told her plainly He was the Christ.
25, 26. I know Messias cometh … when He is
come, &c.—If we take our Lord's immediate disclosure of
Himself, in answer to this, as the proper key to its meaning to His
ear, we can hardly doubt that the woman was already all but
prepared for even this startling announcement, which indeed she
seems (from
tell us all things—an expectation
founded probably on
26. I that speak … am he—He scarce ever said anything like this to His own people, the Jews. He had magnified them to the woman, and yet to themselves He is to the last far more reserved than to her—proving rather than plainly telling them He was the Christ. But what would not have been safe among them was safe enough with her, whose simplicity at this stage of the conversation appears from the sequel to have become perfect. What now will the woman say? We listen, the scene has changed, a new party arrives, the disciples have been to Sychar, at some distance, to buy bread, and on their return are astonished at the company their Lord has been holding in their absence.
27. marvelled that he talked with the woman—It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said … What? … Why?—awed by the spectacle, and thinking there must be something under it.
28-30. left her water-pot—How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch—that she "left her water-pot"—speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
29. is not this the Christ—The form of the question (in the Greek) is a distant, modest way of only half insinuating what it seemed hardly fitting for her to affirm; nor does she refer to what He said of Himself, but solely to His disclosure to her of the particulars of her own life.
30. Then they went out, &c.—How different from the Jews! and richly was their openness to conviction rewarded.
31-38. meantime—that is, while the woman was away.
Master, eat—Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject—hunger.
32. meat ye know not of—What spirituality of mind! "I have been eating all the while, and such food as ye dream not of." What can that be? they ask each other; have any supplies been brought Him in our absence? He knows what they are saying though He hears it not.
34. My meat is, &c.—"A Servant here
to fulfil a prescribed work, to do and to finish, that is
'meat' to Me; and of this, while you were away, I have had My fill."
And of what does He speak thus? Of the condescension, pity, patience,
wisdom He had been laying out upon one soul—a very humble
woman, and in some respects repulsive too! But He had gained her, and
through her was going to gain more, and lay perhaps the foundations of
a great work in the country of Samaria; and this filled His whole soul
and raised Him above the sense of natural hunger (
35. yet four months, and then harvest—that is, "In current speech, ye say thus at this season; but lift up your eyes and look upon those fields in the light of another husbandry, for lo! in that sense, they are even now white to harvest, ready for the sickle." The simple beauty of this language is only surpassed by the glow of holy emotion in the Redeemer's own soul which it expresses. It refers to the ripeness of these Sycharites for accession to Him, and the joy of this great Lord of the reapers over the anticipated ingathering. Oh, could we but so, "lift up our eyes and look" upon many fields abroad and at home, which to dull sense appear unpromising, as He beheld those of Samaria, what movements, as yet scarce in embryo, and accessions to Christ, as yet seemingly far distant, might we not discern as quite near at hand, and thus, amidst difficulties and discouragements too much for nature to sustain, be cheered—as our Lord Himself was in circumstances far more overwhelming—with "songs in the night!"
36. he that reapeth, &c.—As our Lord could not mean that the reaper only, and not the sower, received "wages," in the sense of personal reward for his work, the "wages" here can be no other than the joy of having such a harvest to gather in—the joy of "gathering fruit unto life eternal."
rejoice together—The blessed issue of
the whole ingathering is the interest alike of the sower as of the
reaper; it is no more the fruit of the last operation than of the
first; and just as there can be no reaping without previous sowing, so
have those servants of Christ, to whom is assigned the pleasant task of
merely reaping the spiritual harvest, no work to do, and no joy to
taste, that has not been prepared to their hand by the toilsome and
often thankless work of their predecessors in the field. The
joy, therefore, of the great harvest festivity will be the
common joy of all who have taken any part in the work from the first
operation to the last. (See
38. I sent you, &c.—The I is emphatic—I, the Lord of the whole harvest: "sent you," points to their past appointment to the apostleship, though it has reference only to their future discharge of it, for they had nothing to do with the present ingathering of the Sycharites.
ye bestowed no labour—meaning that
much of their future success would arise from the preparation
already made for them. (See on
others laboured—Referring to the Old Testament laborers, the Baptist, and by implication Himself, though He studiously keeps this in the background, that the line of distinction between Himself and all His servants might not be lost sight of. "Christ represents Himself as the Husbandman [rather the Lord of the laborers], who has the direction both of the sowing and of the harvest, who commissions all the agents—those of the Old Testament as well as of the New—and therefore does not stand on a level with either the sowers or the reapers" [Olshausen].
39-42. many … believed,
&c.—The truth of
40. abode two days—Two precious days, surely, to the Redeemer Himself! Unsought, He had come to His own, yet His own received Him not: now those who were not His own had come to Him, been won by Him, and invited Him to their town that others might share with them in the benefit of His wonderful ministry. Here, then, would He solace His already wounded spirit and have in this outfield village triumph of His grace, a sublime foretaste of the inbringing of the whole Gentile world into the Church.
43, 44. after two days—literally, the two days of His stay at Sychar.
44. For Jesus testified, &c.—This
verse had occasioned much discussion. For it seems strange, if "His own
country" here means Nazareth, which was in Galilee, that it
should be said He came to Galilee because in one of its towns He
expected no good reception. But all will be simple and natural if we
fill up the statement thus: "He went into the region of Galilee, but
not, as might have been expected, to that part of it called 'His own
country,' Nazareth (see
45. received—welcomed Him.
having seen … at the
feast—proud, perhaps, of their Countryman's wonderful works
at Jerusalem, and possibly won by this circumstance to regard His
claims as at least worthy of respectful investigation. Even this our
Lord did not despise, for saving conversion often begins in less than
this (so Zaccheus,
for they also went—that is, it was their practice to go up to the feast.
46, 47. nobleman—courtier, king's
servant, or one connected with a royal household; such as Chuza (
heard that Jesus was come out of
Judea—"where he had doubtless seen or heard what things Jesus
had done at Jerusalem" (
come down—for Capernaum was down on the northwest shore of the Sea of Galilee.
48-54. Except ye see signs, &c.—He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
49. come down ere my child die—"While we talk, the case is at its crisis, and if Thou come not instantly, all is over." This was faith, but partial, and our Lord would perfect it. The man cannot believe the cure could be wrought without the Physician coming to the patient—the thought of such a thing evidently never occurred to him. But Jesus will in a moment bring him up to this.
50. Go thy way; thy son liveth—Both
effects instantaneously followed:—"The man believed the word,"
and the cure, shooting quicker than lightning from Cana to Capernaum,
was felt by the dying youth. In token of faith, the father takes his
leave of Christ—in the circumstances this evidenced full faith.
The servants hasten to convey the joyful tidings to the anxious
parents, whose faith now only wants one confirmation. "When
began he to amend? … Yesterday, at the seventh hour, the fever
left him"—the very hour in which was uttered that great word,
"Thy son liveth!" So "himself believed and his whole house." He
had believed before this, first very imperfectly; then with
assured confidence of Christ's word; but now with a faith crowned by
"sight." And the wave rolled from the head to the members of his
household. "To-day is salvation come to this house" (
second miracle Jesus did—that is, in Cana; done "after He came out of Judea," as the former before.
CHAPTER 5
1. a feast of the Jews—What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.
2, 3. sheep market—The supplement
should be (as in Margin) "sheep [gate]," mentioned in
Bethesda—that is, "house (place) of mercy," from the cures wrought there.
five porches—for shelter to the patients.
3. impotent—infirm.
4. an angel, &c.—This miracle
differed in two points from all other miracles recorded in Scripture:
(1) It was not one, but a succession of miracles periodically wrought:
(2) As it was only wrought "when the waters were troubled," so only
upon one patient at a time, and that the patient "who first stepped in
after the troubling of the waters." But this only the more undeniably
fixed its miraculous character. We have heard of many waters having a
medicinal virtue; but what water was ever known to cure
instantaneously a single disease? And who ever heard of any
water curing all, even the most diverse diseases—"blind, halt,
withered"—alike? Above all, who ever heard of such a thing being
done "only at a certain season," and most singularly of all, doing it
only to the first person who stepped in after the moving of the waters?
Any of these peculiarities—much more all taken
together—must have proclaimed the supernatural character of the
cures wrought. (If the text here be genuine, there can be no doubt of
the miracle, as there were multitudes living when this Gospel was
published who, from their own knowledge of Jerusalem, could have
exposed the falsehood of the Evangelist, if no such cure had been known
there. The want of
5-9. thirty and eight years—but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.
6. saw him lie, and knew, &c.—As He
doubtless visited the spot just to perform this cure, so He knows where
to find His patient, and the whole previous history of his case (
Wilt thou be made whole?—Could anyone
doubt that a sick man would like to be made whole, or that the patients
came thither, and this man had returned again and again, just in hope
of a cure? But our Lord asked the question. (1) To fasten attention
upon Himself; (2) By making him detail his case to deepen in him the
feeling of entire helplessness; (3) By so singular a question to beget
in his desponding heart the hope of a cure. (Compare
7. Sir, I have no man, &c.—Instead of saying he wished to be cured, he just tells with piteous simplicity how fruitless had been all his efforts to obtain it, and how helpless and all but hopeless he was. Yet not quite. For here he is at the pool, waiting on. It seemed of no use; nay, only tantalizing,
while I am coming, another steppeth down before me—the fruit was snatched from his lips. Yet he will not go away. He may get nothing by staying, he may drop into his grave ere he get into the pool; but by going from the appointed, divine way of healing, he can get nothing. Wait therefore he will, wait he does, and when Christ comes to heal him, lo! he is waiting his turn. What an attitude for a sinner at Mercy's gate! The man's hopes seemed low enough ere Christ came to him. He might have said, just before "Jesus passed by that way," "This is no use; I shall never get in; let me die at home." Then all had been lost. But he held on, and his perseverance was rewarded with a glorious cure. Probably some rays of hope darted into his heart as he told his tale before those Eyes whose glance measured his whole case. But the word of command consummates his preparation to receive the cure, and instantaneously works it.
8. Rise, take up thy bed, &c.—"Immediately" he did so. "He spake and it was done." The slinging of his portable couch over his shoulders was designed to show the perfection of the cure.
9. the same day was the sabbath—Beyond all doubt this was intentional, as in so many other healings, in order that when opposition arose on this account men might be compelled to listen to His claims and His teaching.
10-16. The Jews—that is, those in
authority. (See on
it is not lawful to carry thy bed—a
glorious testimony to the cure, as instantaneous and
complete, from the lips of the most prejudiced! (And what a
contrast does it, as all our Lord's miracles, present to the bungling
miracles of the Church of Rome!) In ordinary circumstances, the
rulers had the law on their side (
13. he that was healed wist not, &c.—That some one, with unparalleled generosity, tenderness and power, had done it, the man knew well enough: but as he had never heard of Him before, so he disappeared too quickly for any inquiries.
conveyed himself away—slipped out of
the crowd that had gathered, to avoid both hasty popularity and
precipitate hatred (
14. findeth him in the temple—saying,
perhaps, "I will go into Thy house with burnt offerings, I will pay my
vows which my lips have uttered and my mouth hath spoken when I was in
trouble" (
sin no more, &c.—a glimpse this of the reckless life he had probably led before his thirty-eight years' infirmity had come upon him, and which not improbably had brought on, in the just judgment of God, his chronic complaint. Fearful illustration this of "the severity of God," but glorious manifestation of our Lord's insight into "what was in man."
15. The man departed, and told,
&c.—little thinking how unwelcome his grateful and eager
testimony would be. "The darkness received not the light which was
pouring its rays upon it" (
16. because he had done these things on the sabbath day—What to these hypocritical religionists was the doing of the most glorious and beneficent miracles, compared with the atrocity of doing them on the sabbath day! Having given them this handle, on purpose to raise the first public controversy with them, and thus open a fitting opportunity of laying His claims before them, He rises at once to the whole height of them, in a statement which for grandeur and terseness exceeds almost anything that ever afterwards fell from Him, at least to His enemies.
17, 18. My Father worketh hitherto and I work—The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."
18. God was his Father—literally, "His
own [or peculiar] Father," (as in
making himself equal with God—rightly gathering this to be His meaning, not from the mere words "My Father," but from His claim of right to act as His Father did in the like high sphere, and by the same law of ceaseless activity in that sphere. And as, instead of instantly disclaiming any such meaning—as He must have done if it was false—He positively sets His seal to it in the following verses, merely explaining how consistent such claim was with the prerogatives of His Father, it is beyond all doubt that we have here an assumption of peculiar personal Sonship, or participation in the Father's essential nature.
19, 20. the Son can do nothing of himself—that is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."
for what things, &c.—On the contrary, "whatever the Father doeth that same doeth the Son,"
likewise—"in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?
20. Father loveth … and showeth him all,
&c.—As love has no concealments, so it results from the
perfect fellowship and mutual endearment of the Father and the Son (see
on
show him greater things,
&c.—referring to what He goes on to mention (
21-23. raiseth the dead and quickeneth them—one act in two stages. This is His absolute prerogative as God.
so the Son quickeneth them—that is, raiseth up and quickeneth.
whom he will—not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.
22. For the Father judgeth no man, &c.—rather, "For neither doth the Father judge any man," implying that the same "thing was meant in the former verse of the quickening of the dead"—both acts being done, not by the Father and the Son, as though twice done, but by the Father through the Son as His voluntary Agent.
all judgment—judgment in its most comprehensive sense, or as we should say, all administration.
23. honour the Son as … the Father—As he who believes that Christ in the foregoing verses has given a true account of His relation to the Father must of necessity hold Him entitled to the same honor as the Father, so He here adds that it was the Father's express intention in making over all judgment to the Son, that men should thus honor Him.
honoureth not the Father—does not do it in fact, whatever he may imagine, and will be held as not doing it by the Father Himself, who will accept no homage which is not accorded to His own Son.
24. believeth on him that sent me—that is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy.
hath everlasting life—immediately on
his believing (compare
is passed—"hath passed over"
from death unto life—What a
transition! (Compare
25-29. The hour cometh—in its whole fulness, at Pentecost.
and now is—in its beginnings.
the dead—the spiritually dead,
as is clear from
shall live—in the sense of
26. given to the Son, &c.—Does this
refer to the essential life of the Son before all time (
27. because he is the Son of man—This seems to confirm the last remark, that what Christ had properly in view was the indwelling of the Son's essential life in humanity as the great theater and medium of divine display, in both the great departments of His work—life-giving and judgment. The appointment of a Judge in our own nature is one of the most beautiful arrangements of divine wisdom in redemption.
28. Marvel not at this—this committal of all judgment to the Son of man.
for the hour is coming—He adds not in
this case (as in
29. resurrection of life—that is, to
life everlasting (
of damnation—It would have been harsh
to say "the resurrection of death," though that is meant, for sinners
rise from death to death [Bengel]. The resurrection of both classes is an
exercise of sovereign authority; but in the one case it is an
act of grace, in the other of justice. (Compare
30-32. of mine own self do nothing—that
is, apart from the Father, or in any interest than My own. (See on
as I hear—that is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."
31. If I … witness of myself—standing alone, and setting up any separate interest.
32. There is another—that is, the Father, as is plain from the connection. How brightly the distinction of the Persons shines out here!
and I know that the witness,
&c.—"This is the Son's testimony to the Father's truth (see
33-35. Ye sent unto John—(See
receive not testimony … from man—that is, depend not on human testimony.
but … that ye might be saved—"I refer to him merely to aid your salvation."
35. He was a burning and a shining
light—literally, "the burning and shining lamp" (or
torch):—that is, "the great light of his day." Christ is never
called by the humble word here applied to John—a
light-bearer—studiously used to distinguish him from his
Master, but ever the Light in the most absolute sense. (See on
willing for a season—that is, till they saw that it pointed whither they were not prepared to go.
to rejoice in his light—There is a play of irony here, referring to the hollow delight with which his testimony tickled them.
36-38. I have greater witness—rather, "The witness which I have is greater."
the works … bear witness of me—not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.
37. the Father himself … hath borne witness of me—not referring, probably, to the voice of His baptism, but (as seems from what follows) to the testimony of the Old Testament Scripture [Calvin, Lucke, Meyer, Luthardt, &c.].
neither heard his voice, &c.—never recognized Him in this character. The words are "designedly mysterious, like many others which our Lord uttered" [Stier].
38. not his word abiding in you—passing
now from the Witness to the testimony borne by Him in
"the lively oracles" (
39-42. Search the scriptures,
&c.—"In the Scriptures ye find your charter of eternal life;
go search them then, and you will find that I am the Great Burden of
their testimony; yet ye will not come to Me for that life eternal which
you profess to find there, and of which they tell you I am the
appointed Dispenser." (Compare
41. I receive not honour from men—contrasting His own end with theirs, which was to obtain human applause.
42. not the love of God in you—which would inspire you with a single desire to know His mind and will, and yield yourselves to it, in spite of prejudice and regardless of consequences.
43-47. if another shall come, &c.—How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [Bengel].
44. How can ye believe, &c.—(See on
45. Do not think I will accuse you to the Father—"My errand hither is not to collect evidence to condemn you at God's bar."
one that accuseth you, even Moses, &c.—"Alas! that will be too well done by another, and him the object of all your religious boastings—Moses," here put for "the Law," the basis of the Old Testament Scriptures.
46. he wrote of me—"an important testimony to the subject of the whole Pentateuch—'of Me'" [Alford].
47. If ye believe not—(See
his writings … my words—a remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to prepare Christ's way, to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as Stier adds) to the relation which the comparative "letter" of the Old Testament holds to the more flowing "words" of "spirit and life" which characterize the New Testament.
CHAPTER 6
(See on
3. a mountain—somewhere in that hilly range which skirts the east side of the lake.
4. passover … was nigh—but for the
reason mentioned (
(Also see on
14, 15. that prophet—(See on
15. departed … to a mountain himself
alone—(1) to rest, which He came to this "desert
place" on purpose to do before the miracle of the loaves, but could not
for the multitude that followed Him (see
16, 17. when even was come—(See on
entered into a
ship—"constrained" to do so by their Master (
went—rather, "were proceeding."
toward Capernaum—Mark says (
Jesus was not come to them—They probably lingered in hopes of His still joining them, and so let the darkness come on.
18, 19. sea arose, &c.—and they were
"now in the midst of it" (
19. they see Jesus—"about the fourth
watch of the night" (
walking on the sea—What Job (
drawing nigh to the ship—yet as though
He "would have passed by them,"
they were afraid—"cried out for fear"
(
20. It is I; be not afraid—Matthew
(
21. willingly received him into the ship—their first fears being now converted into wonder and delight.
and immediately the ship was at the land—This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark—propelled by the secret power of the Lord of Nature now sailing in it—glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.
22-24. These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.
The day following—the miracle of the loaves, and the stormy night; the day on which they landed at Capernaum.
the people which stood on the other side of the sea—not the whole multitude that had been fed, but only such of them as remained over night about the shore, that is, on the east side of the lake; for we are supposed to have come, with Jesus and His disciples in the ship, to the west side, to Capernaum.
saw that there was none other boat there, &c.—The meaning is, the people had observed that there had been only one boat on the east side where they were; namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him:
23. Howbeit, &c.—"Howbeit," adds the Evangelist, in a lively parenthesis, "there came other boats from Tiberias" (which lay near the southwest coast of the lake), whose passengers were part of the multitude that had followed Jesus to the east side, and been miraculously fed; these boats were fastened somewhere (says the Evangelist)
nigh unto the place where they did eat bread, after that the Lord had given thanks—thus he refers to the glorious "miracle of the loaves"—and now they were put in requisition to convey the people back again to the west side. For when "the people saw that Jesus was not there, neither His disciples, they also took shipping [in these boats] and came to Capernaum, seeking for Jesus."
25. when they had found him on the other side—at Capernaum.
they said, &c.—astonished at His being there, and wondering how He could have accomplished it, whether by land or water, and when He came; for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, they could not see how, unless He had travelled all night round the head of the lake alone, He could have reached Capernaum, and even then, how He could have arrived before themselves.
26. Ye seek me, &c.—Jesus does not
put them through their difficulty, says nothing of His treading on the
waves of the sea, nor even notices their question, but takes advantage
of the favorable moment for pointing out to them how forward, flippant,
and superficial were their views, and how low their desires. "Ye seek
Me not because ye saw the miracles"—literally, "the
signs," that is, supernatural tokens of a higher presence, and a
divine commission, "but because ye did eat of the loaves and were
filled." From this He proceeds at once to that other Bread, just
as, with the woman of Samaria, to that other Water (
27. which the Son of man—taking that title of Himself which denoted His incarnate life.
shall give unto you—in the sense of
him hath God the Father sealed—marked out and authenticated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man."
28-31. What shall we do … the works of
God—such works as God will approve. Different answers may be
given to such a question, according to the spirit which prompts
the inquiry. (See
29. This is the work of God—That lies at the threshold of all acceptable obedience, being not only the prerequisite to it, but the proper spring of it—in that sense, the work of works, emphatically "the work of God."
30. What sign showest thou, &c.—But how could they ask "a sign," when many of them scarce a day before had witnessed such a "sign" as had never till then been vouchsafed to men; when after witnessing it, they could hardly be restrained from making Him a king; when they followed Him from the one side of the lake to the other; and when, in the opening words of this very discourse, He had chided them for seeking Him, "not because they saw the signs," but for the loaves? The truth seems to be that they were confounded by the novel claims which our Lord had just advanced. In proposing to make Him a king, it was for far other purposes than dispensing to the world the bread of an everlasting life; and when He seemed to raise His claims even higher still, by representing it as the grand "work of God," that they should believe on Himself as His Sent One, they saw very clearly that He was making a demand upon them beyond anything they were prepared to accord to Him, and beyond all that man had ever before made. Hence their question, "What dost Thou work?"
31. Our fathers did eat manna, &c.—insinuating the inferiority of Christ's miracle of the loaves to those of Moses: "When Moses claimed the confidence of the fathers, 'he gave them bread from heaven to eat'—not for a few thousands, but for millions, and not once only, but daily throughout their wilderness journey."
32, 33. Moses gave you not, &c.—"It was not Moses that gave you the manna, and even it was but from the lower heavens; 'but My Father giveth you the true bread,' and that 'from heaven.'"
33. For the bread of God is he,
&c.—This verse is perhaps best left in its own transparent
grandeur—holding up the Bread Itself as divine, spiritual,
and eternal; its ordained Fountain and essential Substance,
"Him who came down from heaven to give it" (that Eternal Life
which was with the Father and was manifested unto us,
34. Lord, evermore give us this
bread—speaking now with a certain reverence (as at
35. I am the bread of life—Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times.
he that cometh to me—to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.
hunger … thirst—shall have conscious and abiding satisfaction.
36. But … ye have seen me, and believe not—seen Him not in His mere bodily presence, but in all the majesty of His life, His teaching, His works.
37-40. All that, &c.—This
comprehensive and very grand passage is expressed with a peculiar
artistic precision. The opening general statement (
38. For I came down from heaven not to do Mine own will—to play an independent part.
but—in respect to both the foregoing things, the divine and the human side of salvation.
the will of Him that sent Me—What this
twofold will of Him that sent Him is, we are next sublimely told (
39. And this—in the first place.
is the will of Him that sent me, that of all—everything.
which He hath given Me—(taking up the
identical words of
I should lose nothing, but should raise it up at
the last day—The meaning is not, of course, that He is
charged to keep the objects entrusted to Him as He received
them, so as they should merely suffer nothing in His hands. For as
they were just "perishing" sinners of Adam's family, to let
"nothing" of such "be lost," but "raise them up at the last day," must
involve, first, giving His flesh for them (
40. And this—in the second place.
is the will of Him that sent Me, that every one which seeth the Son and believeth on Him—seeing the Son believeth on Him.
may have everlasting life, and I will raise him
up at the last day—This is the human side of the same
thing as in the foregoing verse, and answering to "Him that cometh
unto Me I will in no wise cast out"; that is, I have it expressly
in charge that everyone that so "beholdeth" (so vieweth) the Son as to
believe on Him shall have everlasting life; and, that none of
Him be lost, "I will raise him up at the last day." (See on
41-46. Jews murmured—muttered, not in
our Lord's hearing, but He knew it (
he said, I am the bread, &c.—Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him—where, when, and of whom He was born? And yet He says He came down from heaven!"
43, 44. Murmur not … No man—that is, Be not either startled or stumbled at these sayings; for it needs divine teaching to understand them, divine drawing to submit to them.
44. can come to me—in the sense of
except the Father which hath sent me—that is, the Father as the Sender of Me and to carry out the design of My mission.
draw him—by an internal and
efficacious operation; though by all the means of rational
conviction, and in a way altogether consonant to their moral nature
(
raise him up, &c.—(See on
45. written in the prophets—in
all taught of God—not by
external revelation merely, but by internal illumination,
corresponding to the "drawing" of
Every man therefore, &c.—that is, who hath been thus efficaciously taught of Him.
cometh unto me—with absolute certainty, yet in the sense above given of "drawing"; that is, "As none can come to Me but as divinely drawn, so none thus drawn shall fail to come."
46. Not that any man hath seen,
&c.—Lest they should confound that "hearing and learning of
the Father," to which believers are admitted by divine teaching,
with His own immediate access to Him, He here throws in a parenthetical
explanation; stating, as explicitly as words could do it, how totally
different the two cases were, and that only He who is "from God" hath
this naked, immediate access to the Father. (See
47-51. He that believeth, &c.—(See
on
48. I am the bread of life—"As he that
believeth in Me hath everlasting life, so I am Myself the everlasting
Sustenance of that life." (Repeated from
49. Your fathers—of whom ye spake (
did eat manna … and are dead—recurring to their own point about the manna, as one of the noblest of the ordained preparatory illustrations of His own office: "Your fathers, ye say, ate manna in the wilderness; and ye say well, for so they did, but they are dead—even they whose carcasses fell in the wilderness did eat of that bread; the Bread whereof I speak cometh down from heaven, which the manna never did, that men, eating of it, may live for ever."
51. I am, &c.—Understand, it is of
Myself I now speak as the Bread from
heaven; of Meif a man eat he shall live
for ever; and "THE Bread which i will give is
my Flesh, which i will give for the life of the world." Here,
for the first time in this high discourse, our Lord explicitly
introduces His sacrificial death—for only rationalists can
doubt this not only as that which constitutes Him the Bread of life to
men, but as THAT very element IN Him which
possesses the life-giving virtue.—"From this time we hear
no more (in this discourse) of "Bread"; this figure is dropped, and the
reality takes its place" [Stier]. The
words "I will give" may be compared with the words of
institution at the Supper, "This is My body which is given for
you" (
52. Jews strove among themselves—arguing the point together.
How can, &c.—that is, Give us His flesh to eat? Absurd.
53-58. Except ye eat the flesh … and drink
the blood … no life, &c.—The harshest word He had
yet uttered in their ears. They asked how it was possible to eat
His flesh. He answers, with great solemnity, "It is
indispensable." Yet even here a thoughtful hearer might find
something to temper the harshness. He says they must not only "eat His
flesh" but "drink His blood," which could not but suggest
the idea of His death—implied in the separation of one's
flesh from his blood. And as He had already hinted that it was to be
something very different from a natural death, saying, "My flesh
I will give for the life of the world" (
54. Whoso eateth … hath, &c.—The former verse said that unless they partook of Him they had no life; this adds, that whoever does so "hath eternal life."
and I will raise him up at the last
day—For the fourth time this is repeated (see
56. He that eateth … dwelleth in me and I in him—As our food becomes incorporated with ourselves, so Christ and those who eat His flesh and drink His blood become spiritually one life, though personally distinct.
57. As the living Father hath sent me—to communicate His own life.
and I live by the Father—literally,
"because of the Father"; My life and His being one, but Mine that of a
Son, whose it is to be "of the Father." (See
he that eateth me, … shall live by
me—literally, "because of Me." So that though one
spiritual life with Him, "the Head of every man is Christ, as the
head of Christ is God" (
58. This is that bread, &c.—a sort of summing up of the whole discourse, on which let this one further remark suffice—that as our Lord, instead of softening down His figurative sublimities, or even putting them in naked phraseology, leaves the great truths of His Person and Office, and our participation of Him and it, enshrined for all time in those glorious forms of speech, so when we attempt to strip the truth of these figures, figures though they be, it goes away from us, like water when the vessel is broken, and our wisdom lies in raising our own spirit, and attuning our own ear, to our Lord's chosen modes of expression. (It should be added that although this discourse has nothing to do with the Sacrament of the Supper, the Sacrament has everything to do with it, as the visible embodiment of these figures, and, to the believing partaker, a real, yea, and the most lively and affecting participation of His flesh and blood, and nourishment thereby of the spiritual and eternal life, here below).
59. These things said he in the synagogue—which seems to imply that what follows took place after the congregation had broken up.
60-65. Many … of his disciples—His pretty constant followers, though an outer circle of them.
hard saying—not merely harsh, but insufferable, as the word often means in the Old Testament.
who can hear—submit to listen to it.
61, 62. Doth this offend … What and if, &c.—that is, "If ye are stumbled at what I have said, how will ye bear what I now say?" Not that His ascension itself would stumble them more than His death, but that after recoiling from the mention of the one, they would not be in a state of mind to take in the other.
63. the flesh profiteth nothing—Much of His discourse was about "flesh"; but flesh as such, mere flesh, could profit nothing, much less impart that life which the Holy Spirit alone communicates to the soul.
the words that I speak … are spirit and … life—The whole burden of the discourse is "spirit," not mere flesh, and "life" in its highest, not its lowest sense, and the words I have employed are to be interpreted solely in that sense.
64. But there are some, &c.—that is, "But it matters little to some of you in what sense I speak, for ye believe not." This was said, adds the Evangelist, not merely of the outer but of the inner circle of His disciples; for He knew the traitor, though it was not yet time to expose him.
65. Therefore said I, &c.—that is, "That was why I spoke to you of the necessity of divine teaching which some of you are strangers to."
except it were given him—plainly
showing that by the Father's "drawing" (
66-71. From that time, &c.—or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke—they could not stand it any longer.
walked no more—Many a journey, it may be, they had taken with Him, but now they gave Him up finally!
67. the twelve—the first time they are thus mentioned in this Gospel.
Will ye also go away?—Affecting appeal! Evidently Christ felt the desertion of Him even by those miserable men who could not abide His statements; and seeing a disturbance even of the wheat by the violence of the wind which blew away the chaff (not yet visibly showing itself, but open to His eyes of fire), He would nip it in the bud by this home question.
68. Then Simon Peter—whose forwardness in this case was noble, and to the wounded spirit of His Lord doubtless very grateful.
Lord, to whom, &c.—that is, "We cannot deny that we have been staggered as well as they, and seeing so many go away who, as we thought, might have been retained by teaching a little less hard to take in, our own endurance has been severely tried, nor have we been able to stop short of the question, Shall we follow the rest, and give it up? But when it came to this, our light returned, and our hearts were reassured. For as soon as we thought of going away, there arose upon us that awful question, 'To whom shall we go?' To the lifeless formalism and wretched traditions of the elders? to the gods many and lords many of the heathen around us? or to blank unbelief? Nay, Lord, we are shut up. They have none of that 'ETERNAL LIFE' to offer us whereof Thou hast been discoursing, in words rich and ravishing as well as in words staggering to human wisdom. That life we cannot want; that life we have learnt to crave as a necessity of the deeper nature which Thou hast awakened: 'the words of that eternal life' (the authority to reveal it and the power to confer it). Thou hast: Therefore will we stay with Thee—we must."
69. And we believe,—(See on
70. Have not I chosen … and one of you is a devil:—"Well said, Simon-Barjonas, but that 'we' embraces not so wide a circle as in the simplicity of thine heart thou thinkest; for though I have chosen you but twelve, one even of these is a 'devil'" (the temple, the tool of that wicked one).
CHAPTER 7
1, 2. After these things—that is, all
that is recorded after
walked in Galilee—continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him—referring back to
2. feast of tabernacles … at
hand—This was the last of the three annual festivals,
celebrated on the fifteenth of the seventh month (September). (See
3-5. His brethren said—(See on
Depart … into Judea, &c.—In
6-10. My time is not yet come—that is, for showing Himself to the world.
your time is always ready—that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"
10. then went he … not openly—not
"in the (caravan) company" [Meyer]. See
on
as it were in secret—rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.
11-13. Jews—the rulers.
sought him—for no good end.
Where is He?—He had not been at Jerusalem for probably a year and a half.
12. much murmuring—buzzing.
among the people—the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [Webster and Wilkinson].
a good man … Nay … deceiveth the people—the two opposite views of His claims, that they were honest, and that they were an imposture.
13. none spake openly of him—that is, in His favor, "for fear of the [ruling] Jews."
14, 15. about the midst of the feast—the fourth or fifth day of the eight, during which it lasted.
went up into the temple and taught—The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.
15. How knoweth … letters—learning
(
having never learned—at any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher—an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [Meyer]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.
16-18. doctrine … not mine, &c.—that is, from Myself unauthorized; I am here by commission.
17. If any man will do his will, &c.—"is willing," or "wishes to do."
whether … of God, or … of myself—from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.
18. seeketh his own glory—(See on
19, 20. Did not Moses, &c.—that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.
20. The people answered, Thou hast a devil: who goeth about to kill thee?—This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.
21-24. I have done one work,
&c.—Taking no notice of the popular appeal, as there were
those there who knew well enough what He meant, He recalls His cure of
the impotent man, and the murderous rage it had kindled (
22. Moses … gave unto you circumcision, &c.—Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"—or rather, "a man's entire body whole"—on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.
24. Judge not, &c.—that is, Rise above the letter into the spirit of the law.
25-27. some of them of Jerusalem—the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.
26. Do the rulers know, &c.—Have they got some new light in favor of His claims?
27. Howbeit we know this man, &c.—This seems to refer to some current opinion that Messiah's origin would be mysterious (not altogether wrong), from which they concluded that Jesus could not be He, since they knew all about His family at Nazareth.
28, 29. cried Jesus—in a louder tone, and more solemn, witnessing style than usual.
Ye both, &c.—that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."
but he that sent me is true, &c.—Probably the meaning is, "He that sent Me is the only real Sender of any one."
30-32. sought to take … none laid hands—their impotence being equal to their malignity.
31. When Christ cometh, will he, &c.—that is, If this be not the Christ, what can the Christ do, when He does come, which has not been anticipated and eclipsed by this man? This was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent.
32. heard that the people murmured—that mutterings to this effect were going about, and thought it high time to stop Him if He was not to be allowed to carry away the people.
33, 34. Yet a little while, &c.—that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company—for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"—referring not to any penitential, but to purely selfish cries in their time of desperation.
35, 36. Whither will he go, &c.—They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.
37-39. the last day, that great day of the
feast—the eighth (
Jesus stood—On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching—"Jesus stood," probably in some elevated position.
and cried—as if making proclamation in the audience of all the people.
If any man thirst, let him come unto me, and
drink!—What an offer! The deepest cravings of the human
spirit are here, as in the Old Testament, expressed by the figure of
"thirst," and the eternal satisfaction of them by
"drinking." To the woman of Samaria He had said almost the same
thing, and in the same terms (
38. as the scripture hath said—These
words belong to what follows, "Out of his belly, as the scripture hath
said, shall flow," &c. referring not to any particular passage, but
to such as
out of his belly—that is, his inner
man, his soul, as in
rivers of living water—(See on
39. this spake he of the Spirit—who, by
His direct personal agency, opens up this spring of living waters in
the human spirit (
they that believe, &c.—As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one "receives" the Spirit.
for the Holy Ghost was not yet
given—Beyond all doubt the word "given," or some
similar word, is the right supplement. In
Jesus not yet glorified—The word "glorified" is here used advisedly, to teach the reader not only that the departure of Christ to the Father was indispensable to the giving of the Spirit, but that this illustrious Gift, direct from the hands of the ascended Saviour, was God's intimation to the world that He whom it had cast out, crucified, and slain, was "His Elect, in whom His soul delighted," and that it was through the smiting of that Rock that the waters of the Spirit—for which the Church was waiting, and with pomp at the feast of tabernacles proclaiming its expectation—had gushed forth upon a thirsty world.
40-43. Many … when they heard this … said, Of a truth, &c.—The only wonder is they did not all say it. "But their minds were blinded."
41. Others said, This is the Christ—(See
on
Shall Christ come out of Galilee?
42. scripture said … of the seed of David,
and out of … Bethlehem, &c.—We accept this
spontaneous testimony to our David-descended, Bethlehem-born Saviour.
Had those who gave it made the inquiry which the case demanded, they
would have found that Jesus "came out of Galilee" (
44-49. would have taken him; but,
&c.—(See on
45. Then came the officers—"sent to take
him" (
Why … not brought him?—already thirsting for their Victim, and thinking it an easy matter to seize and bring Him.
46. Never man spake like this man—Noble testimony of unsophisticated men! Doubtless they were strangers to the profound intent of Christ's teaching, but there was that in it which by its mysterious grandeur and transparent purity and grace, held them spellbound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not yet come; but even in human teaching there has sometimes been felt such a divine power, that men who came to kill them (for example, Rowland Hiss) have confessed to all that they were unmanned.
47. ye also deceived—In their own servants this seemed intolerable.
48. any of the rulers or … Pharisees
believed—"Many of them" did, including Nicodemus and Joseph,
but not one of these had openly "confessed Him" (
49. But this people—literally, "multitude," meaning the ignorant rabble. (Pity these important distinctions, so marked in the original of this Gospel, should not be also in our version.)
knoweth not the law—that is, by school learning, which only subverted it by human traditions.
are cursed—a cursed set (a kind of swearing at them, out of mingled rage and scorn).
50-53. Nicodemus—reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.
51. Doth our law, &c.—a very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. "The feebleness of his defense of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees" [Webster and Wilkinson].
52. thou of Galilee—in this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One.
Search … out of Galilee … no prophet—Strange! For had not Jonah (of Gath-hepher) and even Elijah (of Thisbe) arisen out of Galilee? And there it may be more, of whom we have no record. But rage is blind, and deep prejudice distorts all facts. Yet it looks as if they were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was just because he had "searched," as they advised him, that he went the length even that he did.
53. every man went unto his own home—finding their plot could not at that time be carried into effect. Is your rage thus impotent, ye chief priests?
CHAPTER 8
1, 2. Jesus went unto the Mount of
Olives—This should have formed the last verse of the
foregoing chapter. "The return of the people to the inert quiet and
security of their dwellings (
3-6. scribes and Pharisees—foiled in their yesterday's attempt, and hoping to succeed better in this.
4, 5. woman … in adultery … Moses
… commanded … should be stoned—simply put to
death (
but what sayest thou—hoping, whatever He might answer, to put Him in the wrong:—if He said, Stone her, that would seem a stepping out of His province; if He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched.
6. stooped down—It will be observed He was sitting when they came to Him.
with his finger wrote on the ground—The words of our translators in italics ("as though He heard them not") have hardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wished to show them His aversion to enter on the subject. But as this did not suit them, they "continue asking Him," pressing for an answer. At last, raising Himself He said.
7. He that is without sin—not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.
cast a stone—"the stone,"
meaning the first one (
8. again he stooped down and wrote—The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.
9. they … convicted … went out one by one … Jesus was left alone—that is, without one of her accusers remaining; for it is added.
the woman in the midst—that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off—which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.
10. Woman, &c.—What inimitable
tenderness and grace! Conscious of her own guilt, and till now in the
hands of men who had talked of stoning her, wondering at the
skill with which her accusers had been dispersed, and the
grace of the few words addressed to herself, she would be
disposed to listen, with a reverence and teachableness before unknown,
to our Lord's admonition. "And Jesus said unto her, Neither do I
condemn thee, go and sin no more." He pronounces no pardon upon the
woman (such as, "Thy sins are forgiven thee" [compare
12. I am the light of the world—As the
former references to water (
he that followeth me—as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.
but shall have the light of life—the light, as of a new world, a newly awakened spiritual and eternal life.
13-19. bearest record of thyself; thy record is not true—How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.
14. for I know whence I came, and whither I
go, &c.—(See on
15. Ye judge after the flesh—with no spiritual apprehension.
I judge no man.
16. And yet if I judge, my judgment is true,
&c.—Ye not only form your carnal and warped judgments
of Me, but are bent on carrying them into effect; I, though I form and
utter My judgment of you, am not here to carry this into
execution—that is reserved to a future day; yet the judgment I
now pronounce and the witness I now bear is not Mine only as ye
suppose, but His also that sent Me. (See on
20. These words spake Jesus in the
treasury—a division, so called, of the fore court of the
temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.],
which may confirm the genuineness of
no man laid hands on him, &c.—(See
on
21-25. Then said Jesus again unto them, I go my
way, &c.—(See on
22. Then said the Jews, Will he kill
himself?—seeing something more in His words than before
(
23. Ye are from beneath; I am from
above—contrasting Himself, not as in
24. if ye believe not that I am he, ye shall die
in your sins—They knew well enough what He meant (
25. Who art thou?—hoping thus to extort an explicit answer; but they are disappointed.
26, 27. I have many things to say and to judge of
you; but he that sent me is true, &c.—that is, I could,
and at the fitting time, will say and judge many things of you
(referring perhaps to the work of the Spirit which is for
judgment as well as salvation,
28-30. When ye have lifted up the Son of man—The plainest intimation He had yet given in public of the manner and the authors of His death.
then shall ye know that I am he, &c.—that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.
29. the Father hath not left me alone; for I do always those things that please him, &c.—that is, To you, who gnash upon Me with your teeth, and frown down all open appearance for Me, I seem to stand uncountenanced and alone; but I have a sympathy and support transcending all human applause; I came hither to do My Father's will, and in the doing of it have not ceased to please Him; therefore is He ever by Me with His approving smile, His cheering words, His supporting arm.
30. As he spake these words, many believed on
him—Instead of wondering at this, the wonder would be if
words of such unearthly, surpassing grandeur could be uttered
without captivating some that heard them. And just as "all that
sat in the council" to try Stephen "saw his face"—though
expecting nothing but death—"as it had been the face of an
angel" (
31-33. Then said Jesus to those Jews who believed,
If ye continue in my word, then are ye my disciples indeed,
&c.—The impression produced by the last words of our Lord may
have become visible by some decisive movement, and here He takes
advantage of it to press on them "continuance" in the faith,
since then only were they His real disciples (compare
33. They answered him, We be Abraham's seed, and were never in bondage to any man, &c.—Who said this? Not surely the very class just spoken of as won over by His divine words, and exhorted to continue in them. Most interpreters seem to think so; but it is hard to ascribe such a petulant speech to the newly gained disciples, even in the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed up with them in the same part of the crowd, but of a very different spirit. The pride of the Jewish nation, even now after centuries of humiliation, is the most striking feature of their character. "Talk of freedom to us? Pray when or to whom were we ever in bondage?" This bluster sounds almost ludicrous from such a nation. Had they forgotten their long and bitter bondage in Egypt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probably they saw that our Lord pointed to something else—freedom, perhaps, from the leaders of sects or parties—and were not willing to allow their subjection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare somewhat deeper than this, to a bondage they little dreamt of.
34, 35. Whosoever committeth sin—that
is, liveth in the commission of it—(Compare
is the servant of sin—that is, the
bond-servant, or slave of it; for the question is not
about free service, but who are in bondage. (Compare
35. And the servant abideth not in the house for
ever, but the Son abideth ever—that is, "And if your
connection with the family of God be that of BOND-SERVANTS, ye have no natural tie to the
house; your tie is essentially uncertain and precarious. But the
Son's relationship to the Father is a natural and essential one; it is
an indefeasible tie; His abode in it is perpetual and of
right: That is My relationship, My tie: If, then, ye would have
your connection with God's family made real, rightful,
permanent, ye must by the Son be manumitted and
adopted as sons and daughters of the Lord Almighty." In this
sublime statement there is no doubt a subordinate allusion to
37-41. ye seek to kill me—He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell—it was the awe which His combined dignity, courage, and benignity struck into them.
because my word hath no place in you—When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.
38. my Father … your father—(See
on
39. If ye were Abraham's children, ye would do the works of Abraham—He had just said He "knew they were Abraham's children," that is, according to the flesh; but the children of his faith and holiness they were not, but the reverse.
40. this did not Abraham—In so doing ye act in direct opposition to him.
41. We be not born of fornication … we have one Father, God—meaning, as is generally allowed, that they were not an illegitimate race in point of religion, pretending only to be God's people, but were descended from His own chosen Abraham.
42, 43. If God were your Father, ye would love me—"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.
44. Ye are of your father the devil—"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford].
the lusts of your father—his impure, malignant, ungodly propensities, inclinations, desires.
ye will do—are willing to do; not of any blind necessity of nature, but of pure natural inclination.
He was a murderer from the beginning—The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.
and abode not in the truth—As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present—not past—this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.
no truth in him—void of all that holy, transparent rectitude which, as His creature, he originally possessed.
When he speaketh a lie, he speaketh of his
own—perhaps his own resources, treasures (
the father of it—that is, of lying:
all the falsehood in the world owes its existence to him. What a verse
is this! It holds up the devil (1) as the murderer of the human race;
but as this is meant here in the more profound sense of
spiritual death, it holds him up, (2) as the spiritual parent of
this fallen human family, communicating to his offspring his own evil
passions and universal obliquity, and stimulating these into active
exercise. But as there is "a stronger than he," who comes upon him and
overcomes him (
45-47. And because I tell you the truth, ye believe me not—not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.
46. Which of you convinceth me of sin—"Convicteth," bringeth home a charge of sin. Glorious dilemma! "Convict Me of sin, and reject Me: If not, why stand ye out against My claims?" Of course, they could only be supposed to impeach His life; but in One who had already passed through unparalleled complications, and had continually to deal with friends and foes of every sort and degree, such a challenge thrown wide among His bitterest enemies, can amount to nothing short of a claim to absolute sinlessness.
48-51. Say we not well that thou art a Samaritan,
and hast a devil?—What intense and virulent scorn! (See
49. Jesus answered, I have not a
devil—What calm dignity is here! Verily, "when reviled, He
reviled not again" (
I honour my Father, and ye do dishonour
me—the language of wounded feeling. But the
interior of His soul at such moments is only to be seen in such
prophetic utterances as these, "For thy sake I have borne reproach;
shame hath covered my face; I am become a stranger unto my
brethren, an alien unto my mother's children. For the zeal of thine
house hath eaten me up, and the reproaches of them that
reproached thee are fallen upon me" (
50. I seek not mine own glory: there is one that
seeketh—that is, evidently, "that seeketh My glory";
requiring "all men to honor the Son even as they honor the
Father"; judicially treating him "who honoreth not the Son as
honoring not the Father that hath sent Him" (
51. If a man keep my saying, he shall never see
death—Partly thus vindicating His lofty claims as Lord of the
kingdom of life everlasting, and, at the same time, holding out even to
His revilers the scepter of grace. The word "keep" is in harmony
with
52, 53. Then said the Jews unto him, Now we know that thou hast a devil, &c.—"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"
54-56. If I honour myself, my honour is
nothing, &c.—(See on
55. I shall be a liar like unto you—now rising to the summit of holy, naked severity, thereby to draw this long dialogue to a head.
56. Abraham rejoiced to see my day, &c.—exulted, or exceedingly rejoiced that he should see, he exulted to see it, that is, by anticipation. Nay,
he saw it, and was glad—he actually beheld it, to his joy. If this mean no more than that he had a prophetic foresight of the gospel-day—the second clause just repeating the first—how could the Jews understand our Lord to mean that He "had seen Abraham?" And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah [Stier, Alford, &c.], the words seem very unsuitable to express it. It expresses something past—"he saw My day, and was glad," that is, surely while he lived. He seems to refer to the familiar intercourse which Abraham had with God, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw ME" (Olshausen, though he thinks the reference is to some unrecorded scene). If this be the meaning, all that follows is quite natural.
57-59. Then said the Jews unto him, Thou art not yet fifty years old—"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford].
and hast thou seen Abraham?—He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it—"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.
58. Before Abraham was, I am—The words
rendered "was" and "am" are quite different. The one clause means,
"Abraham was brought into being"; the other, "I exist."
The statement therefore is not that Christ came into existence
before Abraham did (as Arians affirm is the meaning), but that He
never came into being at all, but existed before Abraham
had a being; in other words, existed before creation, or
eternally (as
hid himself—(See on
CHAPTER 9
1-5. as Jesus passed by, he saw a man which was
blind from birth—and who "sat begging" (
2. who did sin, this man or his parents, that he was born blind—not in a former state of existence, in which, as respects the wicked, the Jews did not believe; but, perhaps, expressing loosely that sin somewhere had surely been the cause of this calamity.
3. Neither … this man, &c.—The cause was neither in himself nor his parents, but, in order to the manifestation of "the works of God," in his cure.
4. I must work the works of him that sent me, &c.—a most interesting statement from the mouth of Christ; intimating, (1) that He had a precise work to do upon earth, with every particular of it arranged and laid out to Him; (2) that all He did upon earth was just "the works of God"—particularly "going about doing good," though not exclusively by miracles; (3) that each work had its precise time and place in His programme of instructions, so to speak; hence, (4) that as His period for work had definite termination, so by letting any one service pass by its allotted time, the whole would be disarranged, marred, and driven beyond its destined period for completion; (5) that He acted ever under the impulse of these considerations, as man—"the night cometh when no man (or no one) can work." What lessons are here for others, and what encouragement from such Example!
5. As long as I am in the world, I am the light of
the world—not as if He would cease, after that, to be so; but
that He must make full proof of His fidelity while His earthly career
lasted by displaying His glory. "As before the raising of Lazarus
(
6, 7. he spat on the ground, and made clay …
and he anointed the eyes of the blind man—These operations
were not so incongruous in their nature as might appear, though it were
absurd to imagine that they contributed in the least degree to the
effect which followed. (See
7. Go, wash in the pool of Siloam, …
Sent, &c.—(See
8-15. The neighbours therefore … said, Is not this he that sat and begged—Here are a number of details to identify the newly seeing with the long-known blind beggar.
13. They brought to the
Pharisees—sitting probably in council, and chiefly of that
sect (
16, 17. This man is not of God,
&c.—(See on
Others said, &c.—such as Nicodemus and Joseph.
17. the blind man … said, He is a prophet—rightly viewing the miracle as but a "sign" of His prophetic commission.
18-23. the Jews did not believe … he had
been born blind … till they called the parents of him that had
received his sight—Foiled by the testimony of the young man
himself, they hope to throw doubt on the fact by close questioning his
parents, who, perceiving the snare laid for them, ingeniously escape it
by testifying simply to the identity of their son, and his
birth-blindness, leaving it to himself, as a competent witness, to
speak as to the cure. They prevaricated, however, in saying they "knew
not who had opened his eyes," for "they feared the Jews," who had come
to an understanding (probably after what is recorded,
24-34. Give God the praise; we know that this man is a sinner—not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.
25. He answered and said, Whether he be a sinner or no, &c.—Not that the man meant to insinuate any doubt in his own mind on the point of His being "a sinner," but as his opinion on such a point would be of no consequence to others, he would speak only to what he knew as fact in his own case.
26. Then said they … again, What did he to thee? &c.—hoping by repeated questions to ensnare him, but the youth is more than a match for them.
27. I have told you already … will ye also be his disciples?—In a vein of keen irony he treats their questions as those of anxious inquirers, almost ready for discipleship! Stung by this, they retort upon him as the disciple (and here they plainly were not wrong); for themselves, they fall back upon Moses; about him there could be no doubt; but who knew about this upstart?
30. The man answered, Herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes—He had no need to say another word; but waxing bolder in defense of his Benefactor, and his views brightening by the very courage which it demanded, he puts it to them how they could pretend inability to tell whether one who opened the eyes of a man born blind was "of God" or "a sinner"—from above or from beneath—and proceeds to argue the case with remarkable power. So irresistible was his argument that their rage burst forth in a speech of intense Pharisaism, "Thou wast altogether born in sins, and dost thou teach us?"—thou, a base-born, uneducated, impudent youth, teach us, the trained, constituted, recognized guides of the people in the things of God! Out upon thee!
31. they cast him out—judicially, no
doubt, as well in fact. The allusion to his being "born in sins" seems
a tacit admission of his being blind from birth—the very thing
they had been so unwilling to own. But rage and enmity to truth are
seldom consistent in their outbreaks. The friends of this
excommunicated youth, crowding around him with their sympathy, would
probably express surprise that One who could work such a cure should be
unable to protect his patient from the persecution it had raised
against him, or should possess the power without using it. Nor would it
be strange if such thoughts should arise in the youth's own mind. But
if they did, it is certain, from what follows, that they made no
lodgment there, conscious as he was that "whereas he was blind, now he
saw," and satisfied that if his Benefactor "were not of God, He could
do nothing" (
35-38. Jesus heard—that is, by intelligence brought Him.
that they had cast him out; and when he had found him—by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.
he said unto him, Dost thou believe on the Son of God?—A question stretching purposely beyond his present attainments, in order the more quickly to lead him—in his present teachable frame—into the highest truth.
36. He answered and said, Who is he, Lord, that I may believe on him?—"His reply is affirmative, and believing by anticipation, promising faith as soon as Jesus shall say who He is" [Stier].
37. Jesus said unto him, Thou hast both seen him—the new sense of sight having at that moment its highest exercise, in gazing upon "the Light of the world."
38. he said, Lord, I believe: and he worshipped
him—a faith and a worship, beyond doubt, meant
to express far more than he would think proper to any human "prophet"
(
39-41. Jesus said—perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.
that they which see not might see,
&c.—rising to that sight of which the natural vision
communicated to the youth was but the symbol. (See on
that they which see might be made blind—judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.
40. Are we blind also?—We, the constituted, recognized guides of the people in spiritual things? pride and rage prompting the question.
41. If ye were blind—wanted light to discern My claims, and only waited to receive it.
ye should have no sin—none of the guilt of shutting out the light.
ye say, We see; therefore your sin remaineth—Your claim to possess light, while rejecting Me, is that which seals you up in the guilt of unbelief.
CHAPTER 10
This discourse seems plainly to be a continuation of
the closing verses of the ninth chapter. The figure was familiar to the
Jewish ear (from
1, 2. He that entereth not by the door—the legitimate way (without saying what that was, as yet).
into the sheepfold—the sacred enclosure of God's true people.
climbeth up some other way—not
referring to the assumption of ecclesiastical office without an
external call, for those Jewish rulers, specially aimed at, had this
(
2. he that entereth in by the door is the shepherd of the sheep—a true, divinely recognized shepherd.
3. To him the porter openeth—that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [Calvin, Meyer, Luthardt].
and the sheep hear his voice—This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [Lampe, Stier, &c.].
7-14. I am the door of the sheep—that
is, the way in to the fold, with all blessed privileges, both
for shepherds and sheep (compare
8. All that ever came before me—the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him [Olshausen].
the sheep did not hear them—the
instinct of their divinely taught hearts preserving them from seducers,
and attaching them to the heaven-sent prophets, of whom it is said that
"the Spirit of Christ was in them" (
9. by me if any man enter in—whether shepherd or sheep.
shall be saved—the great object of the pastoral office, as of all the divine arrangements towards mankind.
and shall go in and out and find
pasture—in, as to a place of safety and
repose; out, as to "green pastures and still waters" (
10. I am come that they might have life, and … more abundantly—not merely to preserve but impart LIFE, and communicate it in rich and unfailing exuberance. What a claim! Yet it is only an echo of all His teaching; and He who uttered these and like words must be either a blasphemer, all worthy of the death He died, or "God with us"—there can be no middle course.
11. I am the good shepherd—emphatically,
and, in the sense intended, exclusively so (
the good shepherd giveth his life for the sheep—Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered "the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the early bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction.
12. an hireling … whose own the sheep are
not—who has no property, in them. By this He points to
His own peculiar relation to the sheep, the same as His Father's, the
great Proprietor and Lord of the flock, who styles Him "My Shepherd,
the Man that is My Fellow" (
seeth the wolf coming—not the devil distinctively, as some take it [Stier, Alford, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though the wicked one, no doubt, is at the bottom of such movements [Luthardt].
14. I am the good shepherd, and know my
sheep—in the peculiar sense of
am known of mine—the soul's response to the voice that has inwardly and efficaciously called it; for of this mutual loving acquaintance ours is the effect of His. "The Redeemer's knowledge of us is the active element, penetrating us with His power and life; that of believers is the passive principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in obedience to His commands" [Olshausen]. From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge.
15-18. As the Father knoweth me, even so know I
the Father—What claim to absolute equality with the Father
could exceed this? (See on
and I lay down my life for the sheep—How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"—one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.
16. other sheep I have … not of this fold: them also I must bring—He means the perishing Gentiles, already His "sheep" in the love of His heart and the purpose of His grace to "bring them" in due time.
they shall hear my voice—This is not the language of mere foresight that they would believe, but the expression of a purpose to draw them to Himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to Him.
and there shall be one fold—rather "one flock" (for the word for "fold," as in the foregoing verses, is quite different).
17. Therefore doth my Father love me, because I lay down my life, &c.—As the highest act of the Son's love to the Father was the laying down of His life for the sheep at His "commandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in that sublimest and most affecting of all acts.
that I might take it again—His resurrection-life being indispensable to the accomplishment of the fruit of His death.
18. No man taketh it from me, but I lay it down myself: I have power to lay it down, and I have power to take it again—It is impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious that His life was His own (which no creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it was purely voluntary. The claim of "power to take it again" is no less important, as showing that His resurrection, though ascribed to the Father, in the sense we shall presently see, was nevertheless His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished.
This commandment—to "lay down His—life, that He might take it again."
have I received of my Father—So that Christ died at once by "command" of His Father, and by such a voluntary obedience to that command as has made Him (so to speak) infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be manifest to all but the superficial student.
19-21. There was a division … again among the Jews for these sayings—the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.
22, 23. it was … the feast of the
dedication—celebrated rather more than two months
after the feast of tabernacles, during which intermediate period our
Lord seems to have remained in the neighborhood of Jerusalem. It was
instituted by Jude Maccabeus, to commemorate the purification of the
temple from the profanations to which it had been subjected by
Antiochus Epiphanes 165 B.C., and kept
for eight days, from the twenty-fifth Chisleu (December), the day on
which Judas began the first joyous celebration of it (
it was winter—implying some inclemency. Therefore,
23. Jesus walked … in Solomon's porch—for shelter. This portico was on the east side of the temple, and Josephus says it was part of the original structure of Solomon [Antiquities, 20.9.7].
24. Then came the Jews—the
rulers. (See on
How long dost thou make us to doubt?—"hold us in suspense" (Margin).
If thou be the Christ, tell us plainly—But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
25, 26. Jesus answered them, I told
you—that is, in substance, what I am (for example
26. ye believe not, because ye are not of my
sheep, as I said—referring to the whole strain of the Parable
of the Sheep, (
27-30. My sheep hear my voice,
&c.—(See on
28. I give unto them eternal life—not
"will give them"; for it is a present gift. (See on
29. My Father, which gave them me—(See
on
is greater than all—with whom no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of My Father's hand." The impossibility of true believers being lost, in the midst of all the temptations which they may encounter, does not consist in their fidelity and decision, but is founded upon the power of God. Here the doctrine of predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which is taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" compels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace (Olshausen—a testimony all the more valuable, being given in spite of Lutheran prejudice).
30. I and my Father are one—Our language admits not of the precision of the original in this great saying. "Are" is in the masculine gender—"we (two persons) are"; while "one" is neuter—"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of the saying. There seemed to be some contradiction between His saying they had been given by His Father into His own hands, out of which they could not be plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given out of them. "Neither have they," says He; "though He has given them to Me, they are as much in His own almighty hands as ever—they cannot be, and when given to Me they are not, given away from Himself; for He and I HAVE ALL IN COMMON." Thus it will be seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of what is affirmed, without which it would not be true. And Augustine was right in saying the "We are" condemns the Sabellians (who denied the distinction of Persons in the Godhead), while the "one" (as explained) condemns the Arians (who denied the unity of their essence).
31. Then the Jews took up stones again to stone
Him—and for precisely the same thing as before (
32. Many good works have I showed
you—that is, works of pure benevolence (as in
from my Father—not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [Luthardt].
for which of those works do ye stone me?—"are ye stoning (that is, going to stone) me?"
33. for a blasphemy—whose legal
punishment was stoning (
thou, being a man—that is, a man only.
makest thyself God—Twice before they
understood Him to advance the same claim, and both times they prepared
themselves to avenge what they took to be the insulted honor of God, as
here, in the way directed by their law (
34-36. Is it not written in your law—in
Ye are gods—being the official representatives and commissioned agents of God.
35, 36. If he called them gods unto whom the word
of God came … Say ye of him whom the Father hath sanctified and
sent into the world, Thou blasphemest—The whole force of this
reasoning, which has been but in part seized by the commentators, lies
in what is said of the two parties compared. The comparison of
Himself with mere men, divinely commissioned, is intended to show (as
Neander well expresses it) that the idea
of a communication of the Divine Majesty to human nature was by no
means foreign to the revelations of the Old Testament; but there is
also a contrast between Himself and all merely human
representatives of God—the one "sanctified by the Father and
sent into the world"; the other, "to whom the word of God
(merely) came," which is expressly designed to prevent His being
massed up with them as only one of many human officials of God. It
is never said of Christ that "the word of the Lord came to Him";
whereas this is the well-known formula by which the divine commission,
even to the highest of mere men, is expressed, as John the
Baptist (
because, I said, I am the Son of
God—It is worthy of special notice that our Lord had not
said, in so many words, that He was the Son of God, on this
occasion. But He had said what beyond doubt amounted to
it—namely, that He gave His sheep eternal life, and none could
pluck them out of His hand; that He had got them from His Father, in
whose hands, though given to Him, they still remained, and out of whose
hand none could pluck them; and that they were the indefeasible
property of both, inasmuch as "He and His Father were one." Our
Lord considers all this as just saying of Himself, "I am the Son of
God"—one nature with Him, yet mysteriously of Him.
The parenthesis (
37-39. though ye believe not me, believe the
works—There was in Christ's words, independently of any
miracles, a self-evidencing truth, majesty and grace, which those who
had any spiritual susceptibility were unable to resist (
that ye may know and believe that the Father is in me, and I in him—thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.
39. Therefore they sought again to take him—true to their original understanding of His words, for they saw perfectly well that He meant to "make Himself God" throughout all this dialogue.
he escaped out of their hand—(See on
40-42. went away again beyond Jordan … the
place where John at first baptized—(See on
41. many resorted to him—on whom the ministry of the Baptist had left permanent impressions.
John did no miracle, but all things John spake of this man were true—what they now heard and saw in Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on Him there."
CHAPTER 11
1. of Bethany—at the east side of Mount Olivet.
the town of Mary and her sister
Martha—thus distinguishing it from the other Bethany, "beyond
Jordan." (See on
2. It was that Mary who anointed the Lord with
ointment, &c.—This, though not recorded by our Evangelist
till
3-5. his sisters sent unto him, saying, Lord, he
whom thou lovest is sick—a most womanly appeal, yet how
reverential, to the known affection of her Lord for the patient. (See
4. When Jesus heard that, he said, This sickness is not unto death—to result in death.
but for the glory of God, that the Son of God may be glorified thereby—that is, by this glory of God. (See Greek.) Remarkable language this, which from creature lips would have been intolerable. It means that the glory of God manifested in the resurrection of dead Lazarus would be shown to be the glory, personally and immediately, of THE Son.
5. Jesus loved Martha and her sister and Lazarus—what a picture!—one that in every age has attracted the admiration of the whole Christian Church. No wonder that those miserable skeptics who have carped at the ethical system of the Gospel, as not embracing private friendships in the list of its virtues, have been referred to the Saviour's peculiar regard for this family as a triumphant refutation, if such were needed.
6. When he heard he was sick, he abode two days
still … where he was—at least twenty-five miles off.
Beyond all doubt this was just to let things come to their worst, in
order to display His glory. But how trying, meantime, to the faith of
his friends, and how unlike the way in which love to a dying friend
usually shows itself, on which it is plain that Mary reckoned. But the
ways of divine are not as the ways of human love. Often
they are the reverse. When His people are sick, in body or spirit; when
their case is waxing more and more desperate every day; when all hope
of recovery is about to expire—just then and therefore it is that
"He abides two days still in the same place where He is." Can
they still hope against hope? Often they do not; but "this is their
infirmity." For it is His chosen style of acting. We have been well
taught it, and should not now have the lesson to learn. From the
days of Moses was it given sublimely forth as the character of His
grandest interpositions, that "the Lord will judge His people and
repent Himself for His servants"—when He seeth that their
power is gone (
7-10. Let us go into Judea again—He was now in Perea, "beyond Jordan."
8. His disciples say unto him, Master, the
Jews of late sought, &c.—literally, "were (just) now
seeking" "to stone thee" (
goest thou thither again?—to
certain death, as
9. Jesus answered, Are there not twelve hours in
the day?—(See on
11-16. Our friend Lazarus sleepeth; but I go that
I may wake him out of sleep—Illustrious title! "Our
friend Lazarus." To Abraham only is it accorded in the Old
Testament, and not till after his death, (
12. if he sleep, he shall do well—literally, "be preserved"; that is, recover. "Why then go to Judea?"
14. Then said Jesus unto them plainly, Lazarus is
dead—Says Bengel beautifully,
"Sleep is the death of the saints, in the language of heaven; but this
language the disciples here understood not; incomparable is the
generosity of the divine manner of discoursing, but such is the
slowness of men's apprehension that Scripture often has to descend to
the more miserable style of human discourse; compare
15. I am glad for your sakes I was not there—This certainly implies that if He had been present, Lazarus would not have died; not because He could not have resisted the importunities of the sisters, but because, in presence of the personal Life, death could not have reached His friend [Luthardt]. "It is beautifully congruous to the divine decorum that in presence of the Prince of Life no one is ever said to have died" [Bengel].
that ye may believe—This is added to
explain His "gladness" at not having been present. His friend's death,
as such, could not have been to Him "joyous"; the sequel shows it was
"grievous"; but for them it was safe (
16. Thomas, … called Didymus—or "the twin."
Let us also go, that we may die with
him—lovely spirit, though tinged with some sadness, such as
reappears at
17-19. when Jesus came, he found that he had lain
in the grave four days—If he died on the day the tidings came
of his illness—and was, according to the Jewish custom, buried
the same day (see Jahn's
Archæology, and
18. Bethany was nigh Jerusalem, about fifteen furlongs—rather less than two miles; mentioned to explain the visits of sympathy noticed in the following words, which the proximity of the two places facilitated.
19. many of the Jews came to Martha and Mary to comfort them—Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.
20-22. Martha, as soon as she heard that Jesus was
coming, went and met him—true to the energy and
activity of her character, as seen in
but Mary sat … in the house—equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.
21. Then said Martha … Lord, if thou hadst
been here, my brother had not died—As Mary afterwards said
the same thing (
22. But I know that even now, &c.—Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud.
whatsoever thou wilt ask of God, God will give it thee—that is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.
23-27. Jesus saith unto her, Thy brother shall rise again—purposely expressing Himself in general terms, to draw her out.
24. Martha said, … I know that he shall rise again … at the last day—"But are we never to see him in life till then?"
25. Jesus said, I am the resurrection and the
life—"The whole power to restore, impart, and maintain
life, resides in Me." (See on
he that believeth in me, though … dead
… shall he live—that is, The believer's death shall be
swallowed up in life, and his life shall never sink into death. As
death comes by sin, it is His to dissolve it; and as life flows through
His righteousness, it is His to communicate and eternally maintain it
(
Believest thou this?—Canst thou take this in?
27. Yea, … I believe that thou art the Christ, the Son of God, &c.—that is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of—as no doubt belonging to Him.
28-32. The Master is come and calleth for thee—The narrative does not give us this interesting detail, but Martha's words do.
29. As soon as she heard that, she arose quickly—affection for her Lord, assurance of His sympathy, and His hope of interposition, putting a spring into her distressed spirit.
31. The Jews … followed her … to the grave—Thus casually were provided witnesses of the glorious miracle that followed, not prejudiced, certainly, in favor of Him who wrought it.
to weep there—according to Jewish practice, for some days after burial.
fell at his feet—more impassioned than
her sister, though her words were fewer. (See on
33-38. When Jesus … saw her weeping, and the Jews … weeping … he groaned in the spirit—the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"—made a visible effort to restrain those tears which were ready to gush from His eyes.
and was troubled—rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.
34. Where have ye laid him? … Lord, come and see—Perhaps it was to retain composure enough to ask this question, and on receiving the answer to proceed with them to the spot, that He checked Himself.
35. Jesus wept—This beautifully conveys
the sublime brevity of the two original words; else "shed tears"
might have better conveyed the difference between the word here used
and that twice employed in
36. Then said the Jews, Behold how he loved him!—We thank you, O ye visitors from Jerusalem, for this spontaneous testimony to the human tenderness of the Son of God.
37. And—rather, "But."
some … said, Could not this man, which opened the eyes of the blind, have caused that this man should not have died?—The former exclamation came from the better-feeling portion of the spectators; this betokens a measure of suspicion. It hardly goes the length of attesting the miracle on the blind man; but "if (as everybody says) He did that, why could He not also have kept Lazarus alive?" As to the restoration of the dead man to life, they never so much as thought of it. But this disposition to dictate to divine power, and almost to peril our confidence in it upon its doing our bidding, is not confined to men of no faith.
38. Jesus again groaning in himself—that
is, as at
a cave—the cavity, natural or artificial, of a rock. This, with the number of condoling visitors from Jerusalem, and the costly ointment with which Mary afterwards anointed Jesus at Bethany, all go to show that the family was in good circumstances.
39-44. Jesus said, Take ye away the
stone—spoken to the attendants of Martha and Mary; for it was
a work of no little labor [Grotius].
According to the Talmudists, it was forbidden to open a grave after the
stone was placed upon it. Besides other dangers, they were apprehensive
of legal impurity by contact with the dead. Hence they avoided coming
nearer a grave than four cubits [Maimonides in Lampe].
But He who touched the leper, and the bier of the widow of Nain's son,
rises here also above these Judaic memorials of evils, every one of
which He had come to roll away. Observe here what our Lord did
Himself, and what He made others do. As Elijah himself repaired the
altar on Carmel, arranged the wood, cut the victim, and placed the
pieces on the fuel, but made the by-standers fill the surrounding
trench with water, that no suspicion might arise of fire having been
secretly applied to the pile (
Martha, the sister of … the dead—and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life.
Lord, by this time he stinketh, for he hath been
dead four days—(See on
40. Jesus saith unto her, Said I not unto thee,
that if thou wouldest believe, thou shouldest see the glory of
God?—He had not said those very words, but this was the scope
of all that He had uttered to her about His life-giving power (
41. Jesus lifted up his eyes—an
expression marking His calm solemnity. (Compare
Father, I thank thee that thou hast heard
me—rather, "heardest Me," referring to a specific prayer
offered by Him, probably on intelligence of the case reaching Him
(
42. And—rather, "Yet."
I knew that thou hearest me always, but because of the people that stand by I said it, that they might believe that thou hast sent me—Instead of praying now, He simply gives thanks for answer to prayer offered ere He left Perea, and adds that His doing even this, in the audience of the people, was not from any doubt of the prevalency of His prayers in any case, but to show the people that He did nothing without His Father, but all by direct communication with Him.
43, 44. and when he had thus spoken, he cried with
a loud voice—On one other occasion only did He this—on
the cross. His last utterance was a "loud cry" (
44. Jesus saith unto them, Loose him and let him go—Jesus will no more do this Himself than roll away the stone. The one was the necessary preparation for resurrection, the other the necessary sequel to it. The life-giving act alone He reserves to Himself. So in the quickening of the dead to spiritual life, human instrumentality is employed first to prepare the way, and then to turn it to account.
45, 46. many … which … had seen … believed … But some … went … to the Pharisees and told them what Jesus had done—the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [Webster and Wilkinson].
47-54. What do we? for this man doeth many miracles—"While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!
51. Caiaphas … prophesied that Jesus should die for that nation—He meant nothing more than that the way to prevent the apprehended ruin of the nation was to make a sacrifice of the Disturber of their peace. But in giving utterance to this suggestion of political expediency, he was so guided as to give forth a divine prediction of deep significance; and God so ordered it that it should come from the lips of the high priest for that memorable year, the recognized head of God's visible people, whose ancient office, symbolized by the Urim and Thummim, was to decide in the last resort, all vital questions as the oracle of the divine will.
52. and not for that nation only, &c.—These are the Evangelist's words, not Caiaphas'.
53. they took council together to put him to death—Caiaphas but expressed what the party was secretly wishing, but afraid to propose.
Jesus … walked no more openly among the Jews—How could He, unless He had wished to die before His time?
near to the wilderness—of Judea.
a city called Ephraim—between Jerusalem and Jericho.
55-57. passover … at hand … many went … up … before the passover, to purify themselves—from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.
56. sought they for Jesus, and spake among themselves, as they stood in the temple—giving forth the various conjectures and speculations about the probability of His coming to the feast.
that he will not come—The form of this question implies the opinion that He would come.
57. chief priests and the Pharisees had given a commandment that if any knew where he were, he should show it, that they might take him—This is mentioned to account for the conjectures whether He would come, in spite of this determination to seize Him.
CHAPTER 12
(See on
1-8. six days before the passover—that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.
2. Martha served—This, with what is
afterwards said of Mary's way of honoring her Lord, is so true to the
character in which those two women appear in
Lazarus … sat at the
table—"Between the raised Lazarus and the healed leper
(Simon,
3. spikenard—or pure nard, a
celebrated aromatic (
anointed the feet of Jesus—and "poured
it on His head" (
4. Judas … who should betray
him—For the reason why this is here mentioned, see on
5. three hundred pence—between nine and ten pounds sterling.
6. had the bag—the purse.
bare what was put therein—not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company—for ever!
7. said Jesus, Let her alone, against the day of
my burying hath she done this—not that she thought of His
burial, much less reserved any of her nard to anoint her dead Lord. But
as the time was so near at hand when that office would have to be
performed, and she was not to have that privilege even alter the
spices were brought for the purpose (
8. the poor always … with
you—referring to
but me … not always—a gentle
hint of His approaching departure. He adds (
Keble
(2) Works of utility should never be set in opposition to the
promptings of self-sacrificing love, and the sincerity of those
who do so is to be suspected. Under the mask of concern for the poor at
home, how many excuse themselves from all care of the perishing heathen
abroad. (3) Amidst conflicting duties, that which our "hand
(presently) findeth to do" is to be preferred, and even a less
duty only to be done now to a greater that can be done at any
time. (4) "If there be first a willing mind, it is accepted
according to that a man hath, and not according to that he hath not"
(
9-11. Crowds of the Jerusalem Jews hastened to
Bethany, not so much to see Jesus, whom they knew to be there, as to
see dead Lazarus alive; and this, issuing in their accession to Christ,
led to a plot against the life of Lazarus also, as the only means of
arresting the triumphs of Jesus (see
(See on
12. On the next day—the Lord's day, or
Sunday (see on
16. when Jesus was glorified, then remembered they that these things were written of him, &c.—The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of the Old Testament, brought vividly to their recollection this and other Messianic predictions, and to their unspeakable astonishment showed them that they, and all the actors in these scenes, had been unconsciously fulfilling those predictions.
20-22. Greeks—Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.
The same came therefore to Philip … of Bethsaida—possibly as being from the same quarter.
saying, Sir, we would see
Jesus—certainly in a far better sense than Zaccheus (
22. Philip … telleth Andrew—As
follow townsmen of Bethsaida (
Andrew and Philip tell Jesus—The minuteness of these details, while they add to the graphic force of the narrative, serves to prepare us for something important to come out of this introduction.
23-26. Jesus answered them, The hour is come that the Son of man should be glorified—that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"—a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.
24. Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit—The necessity of His death is here brightly expressed, and its proper operation and fruit—life springing forth out of death—imaged forth by a beautiful and deeply significant law of the vegetable kingdom. For a double reason, no doubt, this was uttered—to explain what he had said of His death, as the hour of His own glorification, and to sustain His own Spirit under the agitation which was mysteriously coming over it in the view of that death.
25. He that loveth his life shall lose it; and he
that hateth his life in this world shall keep it unto life
eternal—(See on
26. If any man serve me, let him follow me; and where I am, there shall also my servant be: If any man serve me, him will my Father honour—Jesus here claims the same absolute subjection to Himself, as the law of men's exaltation to honor, as He yielded to the Father.
27, 28. Now is my soul troubled—He means
at the prospect of His death, just alluded to. Strange view of the
Cross this, immediately after representing it as the hour of His glory!
(
and what shall I say?—He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election.
Father, save me from this hour—To take this as a question—"Shall I say, Father, save me," &c.—as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that—"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross—its being His Father's will He should endure it—and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ—nothing beyond mere dying—what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?
28. Father, glorify thy name—by a present testimony.
I have both glorified it—referring specially to the voice from heaven at His baptism, and again at His transfiguration.
and will glorify it again—that is, in the yet future scenes of His still deeper necessity; although this promise was a present and sublime testimony, which would irradiate the clouded spirit of the Son of man.
29-33. The people therefore that stood by, said, It thundered; others, An angel spake to him—some hearing only a sound, others an articulate, but to them unintelligible voice.
30. Jesus … said, This voice came not because of me, but for your sakes—that is, probably, to correct the unfavorable impressions which His momentary agitation and mysterious prayer for deliverance may have produced on the by-standers.
31. Now is the judgment of this
world—the world that "crucified the Lord of glory" (
now shall the prince of this world be cast out—How differently is that fast-approaching "hour" regarded in the kingdoms of darkness and of light! "The hour of relief; from the dread Troubler of our peace—how near it is! Yet a little moment, and the day is ours!" So it was calculated and felt in the one region. "Now shall the prince of this world be cast out," is a somewhat different view of the same event. We know who was right. Though yet under a veil, He sees the triumphs of the Cross in unclouded and transporting light.
32. And I, if I be lifted up from the earth, will draw all men unto me—The "I" here is emphatic—I, taking the place of the world's ejected prince. "If lifted up," means not only after that I have been lifted up, but, through the virtue of that uplifting. And truly, the death of the Cross, in all its significance, revealed in the light, and borne in upon the heart, by the power of the Holy Ghost, possesses an attraction over the wide world—to civilized and savage, learned and illiterate, alike—which breaks down all opposition, assimilates all to itself, and forms out of the most heterogeneous and discordant materials a kingdom of surpassing glory, whose uniting principle is adoring subjection "to Him that loved them." "Will draw all men 'UNTO ME,'" says He. What lips could venture to utter such a word but His, which "dropt as an honeycomb," whose manner of speaking was evermore in the same spirit of conscious equality with the Father?
33. This he said, signifying what death he should
die—that is, "by being lifted up from the earth" on "the
accursed tree" (
34. We have heard out of the law—the
scriptures of the Old Testament (referring to such places as
that Christ—the Christ "endureth for ever."
and how sayest thou, The Son of Man must be lifted up, &c.—How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.
35, 36. Yet a little while is the light with you.
Walk while ye have the light, &c.—Instead of answering
their question, He warns them, with mingled majesty and tenderness,
against trifling with their last brief opportunity, and entreats them
to let in the Light while they have it in the midst of them, that they
themselves might be "light in the Lord." In this case, all the clouds
which hung around His Person and Mission would speedily be dispelled,
while if they continued to hate the light, bootless were all His
answers to their merely speculative or captious questions. (See on
36. These things spake Jesus, and departed, and
did hide himself from them—He who spake as never man spake,
and immediately after words fraught with unspeakable dignity and love,
had to "hide Himself" from His auditors! What then must they
have been? He retired, probably to Bethany. (The parallels are:
37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people.
though he had done so many miracles—The word used suggests their nature as well as number.
38. That the saying of Esaias … might be fulfilled—This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them.
39-40. Therefore they could not believe, because Esaias said again, He hath blinded their eyes, that they should not see, &c.—That this expresses a positive divine act, by which those who wilfully close their eyes and harden their hearts against the truth are judicially shut up in their unbelief and impenitence, is admitted by all candid critics [as Olshausen], though many of them think it necessary to contend that this is in no way inconsistent with the liberty of the human will, which of course it is not.
41. These things said Esaias, when he saw his
glory, and spake of him—a key of immense importance to the
opening of Isaiah's vision (
42, 43. among the chief rulers also—rather, "even of the rulers"; such as Nicodemus and Joseph.
because of the Pharisees—that is, the leaders of the sects; for they were of it themselves.
put out of the synagogue—See
43. they loved the praise of men more than the praise of God—"a severe remark, considering that several at least of these persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and with which He continues to regard similar conduct" [Webster and Wilkinson].
44-50. Jesus cried—in a loud tone, and
with peculiar solemnity. (Compare
and said, He that believeth on me, &c.—This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony.
CHAPTER 13
1. when Jesus knew that his hour was come that he
should depart out of this world unto the Father—On these
beautiful euphemisms, see on
having loved his own which were in the world, he
loved them unto the end—The meaning is, that on the very edge
of His last sufferings, when it might have been supposed that He would
be absorbed in His own awful prospects, He was so far from forgetting
"His own," who were to be left struggling "in the world" after He had
"departed out of it to the Father" (
2. supper being ended—rather, "being
prepared," "being served," or, "going on"; for that it was not "ended"
is plain from
the devil having now—or, "already."
put into the heart of Judas … to betray
him—referring to the agreement he had already made
with the chief priests (
3. Jesus knowing that the Father had given all things into his hands, &c.—This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.
4, 5. He riseth from supper, and laid aside his garments—outer garments which would have impeded the operation of washing.
and took a towel and girded himself—assuming a servant's dress.
5. began to wash—proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.
6-11. Peter saith … Lord, dost thou wash my feet?—Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.
7. Jesus answered and said … What I do thou knowest not now—that is, Such condescension does need explanation; it is fitted to astonish.
but thou shall know hereafter—afterwards, meaning presently; though viewed as a general maxim, applicable to all dark sayings in God's Word, and dark doings in God's providence, these words are full of consolation.
8. Peter saith unto him, Thou shalt never wash, &c.—more emphatically, "Never shalt Thou wash my feet": that is, "That is an incongruity to which I can never submit." How like the man!
If I wash thee not, thou hast no part with
me—What Peter could not submit to was, that the Master should
serve His servant. But the whole saving work of Christ was one
continued series of such services, ending with and consummated by the
most self-sacrificing and transcendent of all services: The Son of Man came not to be ministered
unto, but TO MINISTER, AND TO GIVE His life
a ransom for many. (See on
9. Lord, not my feet only, but also my hands and
my head—that is, "To be severed from Thee, Lord, is death to
me: If that be the meaning of my speech, I tread upon it; and if to be
washed of Thee have such significance, then not my feet only, but
hands, head, and all, be washed!" This artless expression of clinging,
life-and-death attachment to Jesus, and felt dependence upon Him for
his whole spiritual well-being, compared with the similar saying in
10. He that is washed—in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath.
needeth not—to be so washed any more.
save to wash his feet—needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet).
but is clean every whit—as a whole.
This sentence is singularly instructive. Of the two cleansings,
the one points to that which takes place at the commencement of
the Christian life, embracing complete absolution from sin as a
guilty state, and entire deliverance from it as a polluted
life (
and ye are clean—in the first and whole sense.
but not all—important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards—as many represent it—never experienced that cleansing at all which made the others what they were.
12-15. Know ye what I have done?—that is, its intent. The question, however, was put merely to summon their attention to His own answer.
13. Ye call me Master—Teacher.
and Lord—learning of Him in the one capacity, obeying Him in the other.
and ye say well, for so I am—The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last?
14. If I then—the Lord.
have washed your feet—the servants'.
ye—but fellow servants.
ought to wash one another's feet—not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another.
16, 17. The servant is not greater than his
lord, &c.—an oft-repeated saying (
If ye know these things, happy are ye if ye do them—a hint that even among real Christians the doing of such things would come lamentably short of the knowing.
18, 19. I speak not of you all—the
"happy are ye," of
I know whom I have chosen—in the higher sense.
But that the scripture may be fulfilled—that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny.
He that eateth bread with me—"did eat
of my bread" (
hath lifted up his heel against
me—turned upon Me, adding insult to injury. (Compare
19. I tell you before … that when it comes to pass, ye may believe—and it came to pass when they deeply needed such confirmation.
20. He that receiveth whomsoever I send, receiveth
me, &c.—(See on
21. When Jesus had thus said, he was troubled in
spirit, and testified, and said, Verily, verily, I say unto you, One of
you shall betray me—The announcement of
22. the disciples looked one on another, doubting
of whom he spake—Further intensely interesting particulars
are given in the other Gospels: (1) "They were exceeding sorrowful"
(
23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved—Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table.
Peter … beckoned to him to ask who it should be of whom he spake—reclining probably at the corresponding place on the other side of Jesus.
25. He then lying—rather leaning over on Jesus' bosom.
saith—in a whisper, "Lord, who is it?"
26. Jesus answered—also inaudibly, the answer being communicated to Peter perhaps from behind.
He … to whom I shall give a sop when I
have dipped it—a piece of the bread soaked in the wine or the
sauce of the dish; one of the ancient ways of testifying peculiar
regard; compare
And when he had dipped … he gave it to Judas, &c.—Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love!
27-30. after the sop Satan entered into
him—Very solemn are these brief hints of the successive steps
by which Judas reached the climax of his guilt. "The devil had already
put it into his heart to betray his Lord." Yet who can tell what
struggles he went through ere he brought himself to carry that
suggestion into effect? Even after this, however, his compunctions were
not at an end. With the thirty pieces of silver already in his
possession, he seems still to have quailed—and can we wonder?
When Jesus stooped to wash his feet, it may be the last struggle was
reaching its crisis. But that word of the Psalm, about "one that ate of
his bread who would lift up his heel against Him" (
Then said Jesus unto him, That thou doest, do quickly—that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!
28, 29. no man … knew for what intent he spake this unto him … some thought … Jesus … said … But what we need … or, … give … to the poor—a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last.
30. He then, having received the sop, went immediately out—severing himself for ever from that holy society with which he never had any spiritual sympathy.
and it was night—but far blacker night in the soul of Judas than in the sky over his head.
31. when he was gone out, Jesus said, Now is the
Son of man glorified—These remarkable words plainly imply
that up to this moment our Lord had spoken under a painful
restraint, the presence of a traitor within the little circle of
His holiest fellowship on earth preventing the free and full outpouring
of His heart; as is evident, indeed, from those oft-recurring clauses,
"Ye are not all clean," "I speak not of you all," &c. "Now" the
restraint is removed, and the embankment which kept in the mighty
volume of living waters having broken down, they burst forth in a
torrent which only ceases on His leaving the supper room and entering
on the next stage of His great work—the scene in the Garden. But
with what words is the silence first broken on the departure of Judas?
By no reflections on the traitor, and, what is still more wonderful, by
no reference to the dread character of His own approaching sufferings.
He does not even name them, save by announcing, as with a burst of
triumph, that the hour of His glory has arrived! And what is
very remarkable, in five brief clauses He repeats this word "glorify"
five times, as if to His view a coruscation of glories played at
that moment about the Cross. (See on
God is glorified in him—the glory of Each reaching its zenith in the Death of the Cross!
32. If God be glorified in him, God shall also—in return and reward of this highest of all services ever rendered to Him, or capable of being rendered.
glorify him in himself, and … straightway glorify him—referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.
33-35. Little children—From the height
of His own glory He now descends, with sweet pity, to His "little
children," all now His own. This term of endearment, nowhere
else used in the Gospels, and once only employed by Paul (
Ye shall seek me—feel the want of Me.
as I said to the Jews—(
34. a new commandment I give unto you, That ye
love one another; as I have loved you, that ye also love one
another—This was the new feature of it. Christ's love
to His people in giving His life a ransom for them was altogether new,
and consequently as a Model and Standard for theirs to one another. It
is not, however, something transcending the great moral law, which is
"the old commandment" (
35. By this shall all men know that ye are my disciples—the disciples of Him who laid down His life for those He loved.
if ye have love one to another—for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is even within this circle!
36-38. Peter said—seeing plainly in these directions how to behave themselves, that He was indeed going from them.
Lord, whither guest thou?—having hardly a glimmer of the real truth.
Jesus answered, … thou canst not follow me
now, but thou shalt follow me afterwards—How different from
what He said to the Jews: "Whither I go ye cannot come" (
37. why not … now? I will lay down my life for thy sake—He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered,
38. Wilt thou lay down thy life for my sake?—In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retraced the painful particulars.
Verily … The cock, &c.—See
on
CHAPTER 14
We now come to that portion of the evangelical
history which we may with propriety call its Holy of Holies. Our
Evangelist, like a consecrated priest, alone opens up to us the view
into this sanctuary. It is the record of the last moments spent by the
Lord in the midst of His disciples before His passion, when words full
of heavenly thought flowed from His sacred lips. All that His heart,
glowing with love, had still to say to His friends, was compressed into
this short season. At first (from
1. Let not your heart be troubled, &c.—What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered!
ye believe in God—absolutely.
believe also in me—that is, Have the
same trust in Me. What less, and what else, can these words
mean? And if so, what a demand to make by one sitting familiarly with
them at the supper table! Compare the saying in
2. In my Father's house are many mansions—and so room for all, and a place for each.
if not, I would have told you—that is, I would tell you so at once; I would not deceive you.
I go to prepare a place for you—to obtain for you a right to be there, and to possess your "place."
3. I will come again and receive you unto myself—strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:—to come again to receive His people to Himself, that where He is there they may be also. He thinks it ought to be enough to be assured that they shall be where He is and in His keeping.
4-7. whither I go ye know … Thomas saith,
Lord, we know not whither thou guest … Jesus saith, I am the
way, &c.—By saying this, He meant rather to draw out
their inquiries and reply to them. Christ is "THE Way" to the Father—"no man cometh unto the
Father but by Me"; He is "THE Truth" of
all we find in the Father when we get to Him, "For in Him dwelleth all
the fulness of the Godhead bodily" (
7. from henceforth—now, or from this time, understand.
8-12. The substance of this passage is that
the Son is the ordained and perfect manifestation of the Father, that
His own word for this ought to His disciples to be enough; that if any
doubts remained His works ought to remove them (see on
13, 14. whatsoever ye … ask in my name—as Mediator.
that will I do—as Head and Lord of the
kingdom of God. This comprehensive promise is emphatically repeated in
15-17. If ye love me, keep my commandments. And I will pray the Father, &c.—This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift.
he shall give you another Comforter—a
word used only by John; in his Gospel with reference to the Holy
Spirit, in his First Epistle (
that he may abide with you for ever—never go away, as Jesus was going to do in the body.
17. whom the world cannot receive,
&c.—(See
he dwelleth with you, and shall be in you—Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems plainly to say that they already had the germ of this great blessing.
18-20. I will not leave you comfortless—in a bereaved and desolate condition; or (as in Margin) "orphans."
I will come to you—"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.
19. world seeth—beholdeth.
me no more, but ye see—behold.
me—His bodily presence, being all the sight of Him which "the world" ever had, or was capable of, it "beheld Him no more" after His departure to the Father; but by the coming of the Spirit, the presence of Christ was not only continued to His spiritually enlightened disciples, but rendered far more efficacious and blissful than His bodily presence had been before the Spirit's coming.
because I live—not "shall
live," only when raised from the dead; for it is His unextinguishable,
divine life of which He speaks, in view of which His death and
resurrection were but as shadows passing over the sun's glorious
disk. (Compare
20. At that day—of the Spirit's coming.
ye shall know that I am in my Father, ye in me,
I in you—(See on
21. He that hath my commandments and keepeth
them, &c.—(See on
my Father and I will love him—Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.
22. Judas saith … not Iscariot—Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Evangelist had said, "A very different Judas from the traitor, and a very different question from any that he would have put. Indeed [as one in Stier says], we never read of Iscariot that he entered in any way into his Master's words, or ever put a question even of rash curiosity (though it may be he did, but that nothing from him was deemed fit for immortality in the Gospels but his name and treason)."
how … manifest thyself to us, and not to
the world—a most natural and proper question, founded on
23. we will come and make our abode with
him—Astonishing statement! In the Father's "coming" He
"refers to the revelation of Him as a Father to the soul, which
does not take place till the Spirit comes into the heart, teaching it
to cry, Abba, Father" [Olshausen]. The "abode" means a permanent, eternal
stay! (Compare
25, 26. he shall teach you all things, and bring
all to … remembrance, whatsoever I have said unto
you—(See on
27. Peace I leave with you, my peace I give unto
you—If
not as the world giveth—in contrast with the world, He gives sincerely, substantially, eternally.
28. If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I—These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father—as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father—and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.
30, 31. Hereafter I will not talk much with you—"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."
for the prince of this world—(See on
cometh—with hostile intent, for a last
grand attack, having failed in His first formidable assault (
and hath nothing in me—nothing of
His own—nothing to fasten on. Glorious saying! The
truth of it is, that which makes the Person and Work of Christ
the life of the world (
31. But that the world may know that I love the Father, &c.—The sense must be completed thus: "But to the Prince of the world, though he has nothing in Me, I shall yield Myself up even unto death, that the world may know that I love and obey the Father, whose commandment it is that I give My life a ransom for many."
Arise, let us go hence—Did they then,
at this stage of the discourse, leave the supper room, as some able
interpreters conclude? If so, we think our Evangelist would have
mentioned it: see
CHAPTER 15
1-8. The spiritual oneness of Christ and
His people, and His relation to them as the Source of all their
spiritual life and fruitfulness, are here beautifully set forth by
a figure familiar to Jewish ears (
I am the true vine—of whom the vine of nature is but a shadow.
my Father is the husbandman—the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).
2. Every branch in me that beareth not fruit
… every branch that beareth fruit—As in a fruit tree,
some branches may be fruitful, others quite barren,
according as there is a vital connection between the branch and
the stock, or no vital connection; so the disciples of Christ
may be spiritually fruitful or the reverse, according as they are
vitally and spiritually connected with Christ, or but
externally and mechanically attached to Him. The
fruitless He "taketh away" (see on
3. Now—rather, "Already."
ye are clean through—by reason of.
the word I have spoken to you—already
in a purified, fruitful condition, in consequence of the long action
upon them of that searching "word" which was "as a refiner's fire"
(
4. Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, &c.—As all spiritual fruitfulness had been ascribed to the mutual inhabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keeping up of this vital connection is made essential to continued fruitfulness.
5. without me—apart, or vitally disconnected from Me.
ye can do nothing—spiritually, acceptably.
6. If a man abide not in me, he is cast forth as a
branch … withered … cast into the fire …
burned—The one proper use of the vine is to bear
fruit; failing this, it is good for one other
thing—fuel. (See
7. If ye abide in me, and my words … in
you—Mark the change from the inhabitation of Himself
to that of His words, paving the way for the subsequent
exhortations (
ask what ye will, and it shall be done unto you—because this indwelling of His words in them would secure the harmony of their askings with the divine will.
8. glorified that ye bear much fruit—not only from His delight in it for its own sake, but as from "the juices of the Living Vine."
so shall ye be my disciples—evidence your discipleship.
9-11. continue ye in my love—not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.
10. If ye keep my commandments, ye shall abide in my love—the obedient spirit of true discipleship cherishing and attracting the continuance and increase of Christ's love; and this, He adds, was the secret even of His own abiding in His Father's love!
12-16. That ye love one another,
&c.—(See on
13. Greater love hath no man than this, that a man lay down his life for his friends—The emphasis lies not on "friends," but on "laying down his life" for them; that is, "One can show no greater regard for those dear to him than to give his life for them, and this is the love ye shall find in Me."
14. Ye are my friends, if ye do whatsoever I command you—hold yourselves in absolute subjection to Me.
15. Henceforth I call you not
servants—that is, in the sense explained in the next
words; for servants He still calls them (
the servant knoweth not what his lord doeth—knows nothing of his master's plans and reasons, but simply receives and executes his orders.
but … friends, for all things that I have
heard of my Father I have made known unto you—admitted you to
free, unrestrained fellowship, keeping back nothing from you which I
have received to communicate. (Compare
16. Ye have not chosen me, but I … you—a wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they had been admitted to.
ordained—appointed.
you, that ye should go and bring forth fruit—that is, give yourselves to it.
and that your fruit should
remain—showing itself to be an imperishable and ever growing
principle. (Compare
that whatsoever ye shall ask,
&c.—(See on
17-21. The substance of these important verses
has occurred more than once before. (See on
22-25. (See on
If I had not come and spoken unto them, they had not had sin—comparatively none; all other sins being light compared with the rejection of the Son of God.
now they have no cloak for their sin—rather, "pretext."
24. If I had not done … the works which none
other … did—(See on
25. that the word might be fulfilled … They
hated me without a cause—quoted from the Messianic
26, 27. (See on
27. ye also shall bear witness—rather,
"are witnesses"; with reference indeed to their future
witness-bearing, but putting the emphasis upon their present
ample opportunities for acquiring their qualifications for that great
office, inasmuch as they had been "with Him from the beginning." (See
on
CHAPTER 16
1-5. These things have I spoken unto you, that ye should not be offended—both the warnings and the encouragements just given.
2. They shall put you out of the
synagogue—(
the time cometh, that whosoever killeth you will
think that he doeth God service—The words mean religious
service—"that he is offering a service to God." (So Saul of
Tarsus,
4. these things I said not … at—from.
the beginning—He had said it
pretty early (
because I was with you.
5. But now I go my way to him that sent me—While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives.
and none of you asketh me, Whither goest
thou?—They had done so in a sort (
6, 7. But because I have said these things … sorrow hath filled your heart—Sorrow had too much paralyzed them, and He would rouse their energies.
7. It is expedient for you that I go away—
Keble.
Yes.
for if I go not away, the Comforter will not
come unto you, but if I depart, I will send him unto you—(See
on
8. And when he is come, he will, &c.—This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world—His operation with reference to individuals as well as the mass, on believers and unbelievers alike [Olshausen].
he will reprove—This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.
9. Of sin, because they believe not on me—As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.
10. Of righteousness, because I go to my Father,
and ye see me no more—Beyond doubt, it is Christ's
personal righteousness which the Spirit was to bring home to the
sinner's heart. The evidence of this was to lie in the great
historical fact, that He had "gone to His Father and was no more
visible to men":—for if His claim to be the Son of God, the
Saviour of the world, had been a lie, how should the Father, who is "a
jealous God," have raised such a blasphemer from the dead and exalted
him to His right hand? But if He was the "Faithful and True Witness,"
the Father's "Righteous Servant," "His Elect, in whom His soul
delighted," then was His departure to the Father, and consequent
disappearance from the view of men, but the fitting consummation, the
august reward, of all that He did here below, the seal of His mission,
the glorification of the testimony which He bore on earth, by the
reception of its Bearer to the Father's bosom. This triumphant
vindication of Christ's rectitude is to us divine evidence,
bright as heaven, that He is indeed the Saviour of the world, God's
Righteous Servant to justify many, because He bare their iniquities
(
11. Of judgment, because the prince of this world
is judged—By supposing that the final judgment is here
meant, the point of this clause is, even by good interpreters, quite
missed. The statement, "The prince of this world is judged,"
means, beyond all reasonable doubt, the same as that in
12-15. when he, the Spirit of truth, is come … he shall not speak of himself—that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.
he will show you things to come—referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.
14. He shall glorify me; for he shall receive of mine and show it unto you—Thus the whole design of the Spirit's office is to glorify Christ—not in His own Person, for this was done by the Father when He exalted Him to His own right hand—but in the view and estimation of men. For this purpose He was to "receive of Christ"—all the truth relating to Christ—"and show it unto them," or make them to discern it in its own light. The subjective nature of the Spirit's teaching—the discovery to the souls of men of what is Christ outwardly—is here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the soul upon what Christ Himself is, and taught, and did upon earth.
15. All things that the Father hath are mine—a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.
16-22. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father—The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.
23-28. In that day—of the dispensation
of the Spirit (as in
ye shall ask—inquire of
me nothing—by reason of the fulness of
the Spirit's teaching (
24. Hitherto have ye asked nothing in my name—for "prayer in the name of Christ, and prayer to Christ, presuppose His glorification" [Olshausen].
ask—when I am gone, "in My name."
25. in proverbs—in obscure language, opposed to "showing plainly"—that is, by the Spirit's teaching.
26. I say not … I will pray the Father for you—as if He were not of Himself disposed to aid you: Christ does pray the Father for His people, but not for the purpose of inclining an unwilling ear.
27. For the Father himself loveth you, because ye have loved me—This love of theirs is that which is called forth by God's eternal love in the gift of His Son mirrored in the hearts of those who believe, and resting on His dear Son.
28. I came forth from the Father,
&c.—that is, "And ye are right, for I have indeed so come
forth, and shall soon return whence I came." This echo of the truth,
alluded to in
29, 30. His disciples said, … now speakest thou plainly, and speakest no proverb—hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!
31-33. Jesus answered … Do ye now believe?—that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."
the hour cometh, yea, is now come, that ye shall
be scattered, every man to his own, and shall leave me alone; and yet I
am not alone—A deep and awful sense of wrong
experienced is certainly expressed here, but how lovingly! That He was
not to be utterly deserted, that there was One who would not forsake
Him, was to Him matter of ineffable support and consolation; but that
He should be without all human countenance and cheer, who as Man
was exquisitely sensitive to the law of sympathy, would fill themselves
with as much shame, when they afterwards recurred to it, as the
Redeemer's heart in His hour of need with pungent sorrow. "I
looked for some to take pity, but there was none; and for comforters,
but I found none" (
because the Father is with me—how near, and with what sustaining power, who can express?
33. These things I have spoken unto you—not the immediately preceding words, but this whole discourse, of which these were the very last words, and which He thus winds up.
that in me ye might have peace—in the
sublime sense before explained. (See on
In the world ye shall have tribulation—specially arising from its deadly opposition to those who "are not of the world, but chosen out of the world." So that the "peace" promised was far from an unruffled one.
I have overcome the world—not only
before you, but for you, that ye may be able to do the
same (
CHAPTER 17
(See on
1-3. These words spake Jesus, and lifted up his eyes—"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [Alford].
Father, the hour is come—(See on
glorify thy Son—Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."
2. given—gavest
him power over all flesh—(See on
give eternal life to as many as,
&c.—literally, "to all that which thou hast given him." (See
on
3. this is—that.
life eternal, that they might—may.
know, &c.—This life eternal, then,
is not mere conscious and unending existence, but a life of
acquaintance with God in Christ (
thee, the only true God—the sole personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism.
and Jesus Christ whom thou hast
sent—This is the only place where our Lord gives Himself this
compound name, afterwards so current in apostolic preaching and
writing. Here the terms are used in their strict
signification—"Jesus," because He
"saves His people from their sins"; "Christ," as anointed with the measureless
fulness of the Holy Ghost for the exercise of His saving offices (see
on
4, 5. I have glorified thee on the earth—rather, "I glorified" (for the thing is conceived as now past).
I have finished—I finished.
the work which thou gavest me to do—It
is very important to preserve in the translation the past tense,
used in the original, otherwise it might be thought that the work
already "finished" was only what He had done before uttering
that prayer; whereas it will be observed that our Lord speaks
throughout as already beyond this present scene (
5. And now—in return.
glorify thou me—The "I Thee" and "Thou Me" are so placed in the original, each beside its fellow, as to show that A PERFECT RECIPROCITY OF SERVICES of the Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express.
with the glory which I had with thee before the
world was—when "in the beginning the Word was with
God" (
6-8. From praying for Himself He now comes to pray for His disciples.
I have manifested—I manifested.
thy name—His whole character towards mankind.
to the men thou gavest me out of the
world—(See on
8. they … have known surely that I came out
from thee—(See on
9-14. I pray for them—not as individuals
merely, but as representatives of all such in every succeeding age (see
on
not for the world—for they had been
given Him "out of the world" (
10. all mine are thine, and thine are
mine—literally, "All My things are Thine and Thy things are
Mine." (On this use of the neuter gender, see on
11. I am no more in the world—(See on
but these are in the world—that is, Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife, I cannot sever Myself in spirit from them, left behind and only just entering on their great conflict.
Holy Father—an expression He nowhere else uses. "Father" is His wonted appellation, but "Holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "the world" they were still in.
keep through thine own name—rather, "in thy name"; in the exercise of that gracious and holy character for which He was known.
that they may be one—(See on
12. I kept—guarded.
them in thy name—acting as Thy Representative on earth.
none of them is lost, but the son of
perdition—It is not implied here that the son of perdition
was one of those whom the Father had given to the Son, but rather the
contrary (
son of perdition—doomed to it (
13. I speak in the world, that they might have my joy fulfilled in themselves—that is, Such a strain befits rather the upper sanctuary than the scene of conflict; but I speak so "in the world," that My joy, the joy I experience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter read the record of them,
15-19. I pray not that thou shouldest take them out of the world—for that, though it would secure their own safety, would leave the world unblessed by their testimony.
but … keep them from the evil—all evil in and of the world.
16. They are not of the world, even as I am not of
the world—(See
17. Sanctify them—As the former prayer, "Keep them," was "negative," asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Sanctify them," is positive, asking the advancement and completion of their begun sanctification.
through—in.
thy truth—God's revealed truth, as the medium or element of sanctification; a statement this of immense importance.
thy word is truth—(Compare
18. As thou hast sent—sentest.
me into the world, even so have I also sent them—sent I also them.
into the world—As their mission was to carry into effect the purposes of their Master's mission, so our Lord speaks of the authority in both cases as co-ordinate.
19. And for their sakes I sanctify—consecrate.
myself that they also might—may.
be sanctified—consecrated. The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to "consecrate"; whereas, in application to the disciples, it means to consecrate with the additional idea of previous sanctification, since nothing but what is holy can be presented as an offering. The whole self-sacrificing work of the disciples appears here as a mere result of the offering of Christ [Olshausen].
through—in.
the truth—Though the article is
wanting in the original here, we are not to translate, as in the
Margin, "truly sanctified"; for the reference seems
plainly to be "the truth" mentioned in
20-23. Neither pray I for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.
them also which shall believe—The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.
21. that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us—The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US).
that the world may believe that thou hast sent me—sentest me. So the grand impression upon the world at large, that the mission of Christ is divine, is to be made by the unity of His disciples. Of course, then, it must be something that shall be visible or perceptible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machinery. For as that may, and to a large extent does, exist in both the Western and Eastern churches, with little of the Spirit of Christ, yea much, much with which the Spirit of Christ cannot dwell so instead of convincing the world beyond its own pale of the divinity of the Gospel, it generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the world—this is what, when sufficiently glowing and extended, shall force conviction upon the world that Christianity is divine. Doubtless, the more that differences among Christians disappear—the more they can agree even in minor matters—the impression upon the world may be expected to be greater. But it is not dependent upon this; for living and loving oneness in Christ is sometimes more touchingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhood in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnality, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart burnings, kindling astonishment and shame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures—it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these things? Should not the same mind be in them which was also in Christ Jesus about this matter? Should not His prayer be theirs?
22. And the glory which thou gavest—hast given.
me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace.
23. I in them, and thou in me, that they may be
made perfect in one—(See on
24-26. Father, I will—The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.
be with me where I am—(See on
that they may behold my glory which thou hast
given me—(See on
25. O righteous Father, the world hath not known thee—knew thee not.
but I have known thee—knew thee.
and these have known—knew.
that thou hast sent—sentest
me—As before He said "Holy
Father," when desiring the display of that perfection on His disciples
(
26. And I have declared—I made known or communicated.
thy name—in His past ministry.
and will declare it—in yet larger measure, by the gift of the Holy Ghost at Pentecost and through all succeeding ages.
that the love wherewith thou hast loved—lovedst.
me may be in them, and I in them—This
eternal love of the Father, resting first on Christ, is by His Spirit
imparted to and takes up its permanent abode in all that believe in
Him; and "He abiding in them and they in Him" (
CHAPTER 18
1-3. over the brook Kedron—a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.
where was a garden—at the foot of the
Mount of Olives, "called Gethsemane; that is, olive press (
2. Judas … knew the place, for Jesus
ofttimes—see
resorted thither with his
disciples—The baseness of this abuse of knowledge in Judas,
derived from admission to the closest privacies of his Master, is most
touchingly conveyed here, though nothing beyond bare narrative is
expressed. Jesus, however, knowing that in this spot Judas would expect
to find Him, instead of avoiding it, hies Him thither, as a Lamb to the
slaughter. "No man taketh My life from Me, but I lay it down of Myself"
(
3. Judas then—"He that was called Judas,
one of the Twelve," says Luke (
a band of men—"the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order" [Webster and Wilkinson].
officers from the chief priests and Pharisees—captains of the temple and armed Levites.
lanterns and torches—It was full moon,
but in case He should have secreted Himself somewhere in the dark
ravine, they bring the means of exploring its
hiding-places—little knowing whom they had to do with. "Now he
that betrayed Him had given them a sign, saying, Whomsoever I shall
kiss, that same is He, hold Him fast" (
4-9. Jesus … knowing all things that should come—were coming.
upon him, went forth—from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
Whom seek ye?—partly to prevent a rush
of the soldiery upon the disciples [Bengel]; and see
5. They answered … Jesus of Nazareth—just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions.
I am He—(See on
Judas … stood with them—No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.
6. As soon then as he said unto them, I am He, they went backward—recoiled.
and fell to the ground—struck down by
a power such as that which smote Saul of Tarsus and his companions to
the earth (
7. Then asked he them again, Whom seek ye?—Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand.
Jesus of Nazareth—The stunning effect of His first answer wearing off, they think only of the necessity of executing their orders.
8. I have told you that I am He: if therefore ye seek me, let these go their way—Wonderful self-possession, and consideration for others, in such circumstances!
9. That the saying might be fulfilled which he
spake, Of them which thou gavest me have I lost none—The
reference is to such sayings as
10, 11. Then Simon Peter, having a sword, drew it,
and smote the high priest's servant, and cut off his right ear. The
servant's name was Malchus—None of the other Evangelists
mention the name either of the ardent disciple or of his victim. John
being "known to the high priest" (
11. Then said Jesus—"Suffer ye thus far"
(
Put up thy sword into the sheath: the cup which
my Father hath given me, shall I not drink it?—This expresses
both the feelings which struggled in the Lord's breast during
the Agony in the garden—aversion to the cup viewed in
itself, but, in the light of the Father's will, perfect
preparedness to drink it. (See on
12. Then the band … took Jesus—but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."
13. And led him away—"In that hour,"
says Matthew (
13, 14. And led him away to Annas
first—(See on
14. Now Caiaphas was he, which gave counsel to the
Jews, that it was expedient that one man should die for the
people—(Also see on
15-18. Simon Peter followed
Jesus—Natural though this was, and safe enough, had he only
"watched and prayed that he enter not into temptation," as his Master
bade him (
and … another disciple—Rather, "the other disciple"—our Evangelist himself, no doubt.
known unto the high priest—(See on
went in with Jesus into the palace of the high priest.
16. But Peter stood at the door without—by preconcerted arrangement with his friend till he should get access for him.
Then went out that other … and spake to
her that kept the door, and brought in Peter—The
naturalness of these small details is not unworthy of notice.
This other disciple first made good his own entrance on the score of
acquaintance with the high priest; this secured, he goes forth again,
now as a privileged person, to make interest for Peter's admission. But
thus our poor disciple is in the coils of the serpent. The next steps
will best be seen by inverting
17. Then saith the damsel that kept the
door—"one of the maids of the high priest," says Mark (
Art thou not also one of this man's disciples?—that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person.
He saith, I am not—"He denied before
them all, saying, I know not what thou sayest" (
18. And the servants and officers—the
menials and some of the "band" that "took Jesus." (Also see on
stood there, who had made—"having made."
a fire of coals, for it was cold, and they
warmed themselves—"John alone notices the material (charcoal)
of which the fire was made, and the reason for a fire—the
coldness of the night" [Webster and
Wilkinson]. "Peter went in and sat with
the servants to see the end (
19-21. The high priest … asked Jesus of his
disciples, and of his doctrine—probably to entrap Him into
some statements which might be used against Him at the trial. From our
Lord's answer it would seem that "His disciples" were understood to be
some secret party. (Also see on
20. I spake—have spoken.
openly to the world—See
I ever taught in the synagogues and in the temple, whither the Jews always resort—courting publicity, though with sublime noiselessness.
in secret have I said—spake I.
nothing—that is, nothing of any
different nature; all His private communications with the Twelve being
but explanations and developments of His public teaching. (Compare
21. Why askest thou me? ask them which heard me
… they know what I … said—This seems to imply
that He saw the attempt to draw Him into self-crimination, and resented
it by falling back upon the right of every accused party to have some
charge laid against Him by competent witnesses. (Also see on
22. struck Jesus with the palm … Answerest
Thou the high priest so—(See
23. If I have spoken, &c.—"if I
spoke" evil, in reply to the high priest. (Also see on
if well—He does not say "If
not" evil, as if His reply were merely unobjectionable:
"well" seems to challenge more than this as due to His
remonstrance This shows that
24-27. Now Annas had sent him bound unto
Caiaphas—Our translators so render the words, understanding
that the foregoing interview took place before Caiaphas; Annas,
declining to meddle with the case, having sent Him to Caiaphas at
once. But the words here literally are, "Annas sent Him [not
'had sent Him'] to Caiaphas"—and the "now" being of
doubtful authority. Thus read, the verse affords no evidence that He
was sent to Caiaphas before the interview just recorded, but
implies rather the contrary. We take this interview, then, with some of
the ablest interpreters, to be a preliminary and non-official one with
Annas, at an hour of the night when Caiaphas' Council could not
convene; and one that ought not to be confounded with that solemn one
recorded by the other Evangelists, when all were assembled and
witnesses called. But the building in which both met with Jesus
appears to have been the same, the room only being different, and the
court, of course, in that case, one. (Also see on
25. And Simon Peter was standing and warming
himself. They said therefore … Art thou not also one of his
disciples?—In
He denied it, and said, I am not—in
26. One of the servants of the high priest, being
his kinsman, whose ear Peter cut off, saith, Did not I see thee in the
garden with him—No doubt his relationship to Malchus drew
attention to the man who smote him, and this enabled him to identify
Peter. "Sad reprisals!" [Bengel]. The
other Evangelists make his detection to turn upon his dialect.
"After a while ['about the space of one hour after' (
27. Peter then denied again—But, if the
challenge of Malchus' kinsman was made simultaneously with this on
account of his Galilean dialect, it was no simple denial; for
and immediately—"while he yet spake"
(
the cock crew—As Mark is the only
Evangelist who tells us that our Lord predicted that the cock should
crow twice (
Note.—Our Evangelist, having given
the interview with Annas, omitted by the other Evangelists, here omits
the trial and condemnation before Caiaphas, which the others had
recorded. (See on
Mr 14:53-65 :
Mr 14:61 :The high priest asked Him, Art Thou the Christ, the Son of the blessed?—Matthew says the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God" (
Mt 26:63 ). This rendered an answer by our Lord legally necessary (Le 5:1 ). Accordingly,Mr 14:62 :Jesus said, I am—"Thou hast said" (
Mt 26:64 ). InLu 22:67 ,68 , some other words are given, "If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure.and ye shall see the Son of man, &c.—This concluding part of our Lord's answer is given somewhat more fully by Matthew and Luke. "Nevertheless I say unto you, Hereafter [rather, 'From henceforth'] shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (
Mt 26:64 ;Lu 22:69 ).—that is, I know the scorn with which ye are ready to meet such an avowal: To your eyes, which are but eyes of flesh, there stands at this bar only a mortal like yourselves, and He at the mercy of the ecclesiastical and civil authorities: "Nevertheless," a day is coming when ye shall see another sight: Those eyes, which now gaze on Me with proud disdain, shall see this very prisoner at the right hand of the Majesty on high, and coming in the clouds of heaven: Then shall the judged One be revealed as the Judge, and His judges in this chamber appear at His august tribunal; then shall the unrighteous judges be impartially judged; and while they are wishing that they had never been born, He for whom they now watch as their Victim shall be greeted with the hallelujahs of heaven, and the welcome of Him that sitteth upon the throne!Mr 14:63 ,64 :Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy—"of his own mouth" (
Lu 22:71 ); an affectation of religious horror.What think ye?—"Say, what verdict would ye pronounce."
They all condemned Him to be guilty of death—of a capital crime. (See
Le 24:16 ).Mr 14:65 :And some began to spit on Him—"Then did they spit in His face" (
Mt 26:67 ). SeeIsa 50:6 .And to cover His face, and to buffet Him, and to say unto Him, Prophesy—or, "divine," "unto us, Thou Christ, who is he that smote Thee?" The sarcasm in styling Him the Christ, and as such demanding of Him the perpetrator of the blows inflicted upon Him, was in them as infamous as to Him it was stinging.
and the servants did strike him with the palms of their hands—"And many other things blasphemously spake they against him" (
Lu 22:65 ). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that black occasion.
28. Then led they Jesus from Caiaphas to the hall
of judgment—but not till "in the morning the chief priests
held a consultation with the elders and scribes and the whole council
against Him to put Him to death, and bound Him" (
they themselves went not into the judgment hall lest they should be defiled—by contact with ceremonially unclean Gentiles.
but that they might eat the passover—If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.
29-32. Pilate went out to them, and said, What accusation bring ye against this man?—State your charge.
30. If he were not a malefactor, we would not have delivered him up unto thee—They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.
32. That the saying … might be fulfilled
which he spake, signifying what death he should die—that is,
by crucifixion (
33-38. Pilate … called Jesus, and said
… Art thou the King of the Jews?—In
34. Jesus answered … Sayest thou this of thyself, or did others tell it thee of me?—an important question for our Lord's case, to bring out whether the word "King" were meant in a political sense, with which Pilate had a right to deal, or whether he were merely put up to it by His accusers, who had no claims to charge Him but such as were of a purely religious nature, with which Pilate had nothing to do.
35. Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee to me: What hast thou done?—that is, "Jewish questions I neither understand nor meddle with; but Thou art here on a charge which, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point; tell me, then, what procedure of Thine has brought Thee into this position." In modern phrase, Pilate's object in this question was merely to determine the relevancy of the charge.
36. Jesus answered, My kingdom is not of this world—He does not say "not over," but "not of this world"—that is, in its origin and nature; therefore "no such kingdom as need give thee or thy master the least alarm."
if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews—"A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force for the establishment of His kingdom" [Webster and Wilkinson].
but now—but the fact is.
is my kingdom not from hence—Our Lord only says whence His kingdom is not—first simply affirming it, next giving proof of it, then reaffirming it. This was all that Pilate had to do with. The positive nature of His kingdom He would not obtrude upon one who was as little able to comprehend it, as entitled officially to information about it. (It is worthy of notice that the "MY," which occurs four times in this one verse—thrice of His kingdom, and once of His servants—is put in the emphatic form).
37. Art thou a king then?—There was no sarcasm or disdain in this question (as Tholuck, Alford, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him.
Thou sayest that I am a king—It is even so.
To this end was I—"have I been."
born and for this cause came I—am I come.
into the world, that I may bear witness to the
truth—His birth expresses His manhood; His coming
into the world, His existence before assuming humanity: The truth,
then, here affirmed, though Pilate would catch little of it, was that
His Incarnation was expressly in order to the assumption of Royalty
in our nature. Yet, instead of saying, He came to be a King, which
is His meaning, He says He came to testify to the truth. Why
this? Because, in such circumstances it required a noble courage not to
flinch from His royal claims; and our Lord, conscious that He was
putting forth that courage, gives a turn to His confession
expressive of it. It is to this that Paul alludes, in those remarkable
words to Timothy: "I charge thee before God, who quickeneth all things,
and before Christ Jesus, who, in the presence of Pontius Pilate,
witnessed the good confession" (
Every one that is of the truth heareth my voice—Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom—as A Kingdom of truth, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE King of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.
38. Pilate saith unto him, What is truth?—that is, "Thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered."
And when he had said this—as if, by putting such a question, he was getting into interminable and unseasonable inquiries, when this business demanded rather prompt action.
he went out again unto the Jews—thus missing a noble opportunity for himself, and giving utterance to that consciousness of the want of all intellectual and moral certainty, which was the feeling of every thoughtful mind at that time. "The only certainty," says the elder Pliny, "is that nothing is certain, nor more miserable than man, nor more proud. The fearful laxity of morals at that time must doubtless be traced in a great degree to this skepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption" [Olshausen].
and saith unto them—in the hearing of our Lord, who had been brought forth.
I find in him no fault—no crime. This
so exasperated "the chief priests and elders" that, afraid of losing
their prey, they poured forth a volley of charges against Him, as
appears from
39. But ye have a custom that I should release one
unto you at the passover, &c.—See on
CHAPTER 19
1-3. Pilate took Jesus and scourged
him—in hope of appeasing them. (See
2. the soldiers platted a crown of thorns, and put it on his head—in mockery of a regal crown.
and they put on him a purple robe—in
mockery of the imperial purple; first "stripping him" (
3. And said, Hail, King of the
Jews!—doing Him derisive homage, in the form used on
approaching the emperors. "And they spit upon Him, and took the reed
and smote Him on the head" (
4, 5. Pilate … went forth again, and saith … Behold, I bring him forth to you—am bringing, that is, going to bring him forth to you.
that ye may know I find no fault in him—and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.
5. Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!—There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamor an innocent man, but a feeling of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to move their pity. But, be his meaning what it may, those three words have been eagerly appropriated by all Christendom, and enshrined for ever in its heart as a sublime expression of its calm, rapt admiration of its suffering Lord.
6, 7. When the chief priests … saw him, they cried out—their fiendish rage kindling afresh at the sight of Him.
Crucify him, crucify him—(See
Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him—as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!
7. The Jews answered him, We have a law, and by
oar law he ought to die, because he made himself the Son of
God—Their criminal charges having come to nothing, they give
up that point, and as Pilate was throwing the whole responsibility upon
them, they retreat into their own Jewish law, by which, as claiming
equality with God (see
8-11. When Pilate … heard this saying, he
was the more afraid—the name "Son of
God," the lofty sense evidently attached to it by His Jewish
accusers, the dialogue he had already held with Him, and the dream of
his wife (
9. and went again into the judgment hall, and saith to Jesus, Whence art thou?—beyond all doubt a question relating not to His mission but to His personal origin.
Jesus gave him no answer—He had said enough; the time for answering such a question was past; the weak and wavering governor is already on the point of giving way.
10. Then saith Pilate unto him, Speakest thou not to me?—The "me" is the emphatic word in the question. He falls back upon the pride of office, which doubtless tended to blunt the workings of his conscience.
knowest thou not that I have power to crucify thee, and have power to release thee?—said to work upon Him at once by fear and by hope.
11. Thou couldest—rather, "shouldst."
have no power at all against me—neither to crucify nor to release, nor to do anything whatever against Me [Bengel].
except it were—"unless it had been."
given thee from above—that is, "Thou thinkest too much of thy power, Pilate: against Me that power is none, save what is meted out to thee by special divine appointment, for a special end."
therefore he that delivered me unto thee—Caiaphas, too wit—but he only as representing the Jewish authorities as a body.
hath the greater sin—as having better opportunities and more knowledge of such matters.
12-16. And from thenceforth—particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.
Pilate sought to release him—that is, to gain their consent to it, for he could have done it at once on his authority.
but the Jews cried—seeing their
advantage, and not slow to profit by it. If thou let this man go, thou
art not Cæsar's friend, &c.—"This was equivalent to a
threat of impeachment, which we know was much dreaded by such
officers as the procurators, especially of the character of Pilate or
Felix. It also consummates the treachery and disgrace of the Jewish
rulers, who were willing, for the purpose of destroying Jesus, to
affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See
When Pilate … heard that, … he brought Jesus forth, and sat down in—"upon"
the judgment seat—that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.
in a place called the Pavement—a tesselated pavement, much used by the Romans.
in the Hebrew, Gabbatha—from its being raised.
14. It was the preparation—that is, the day before the Jewish sabbath.
and about the sixth hour—The true reading here is probably, "the third hour"—or nine A.M.—which agrees best with the whole series of events, as well as with the other Evangelists.
he saith to the Jews, Behold your King!—Having now made up his mind to yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatch Him.
15. crucify your King? … We have no king but Cæsar—"Some of those who thus cried died miserably in rebellion against Cæsar forty years afterwards. But it suited their present purpose" [Alford].
16. Then delivered he him therefore unto them to
be crucified, &c.—(See
17. And he bearing his cross—(See on
went forth—Compare
Keble.
But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.
Keble.
18. they crucified him, and two others with
him—"malefactors" (
on either side one and Jesus in the
midst—a hellish expedient, to hold Him up as the worst of the
three. But in this, as in many other of their doings, "the scripture
was fulfilled, which saith (
19-22. Pilate wrote a title, and put it on the cross … Jesus of Nazareth, the King of the Jews … and it was written in Hebrew—or Syro-Chaldaic, the language of the country.
and Greek—the current language.
and Latin—the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!
23, 24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier—the four who nailed Him to the cross, and whose perquisite they were.
a part, and also his coat—the Roman tunic, or close-fitting vest.
without seam, woven from the top
throughout—"perhaps denoting considerable skill and labor as
necessary to produce such a garment, the work probably of one or more
of the women who ministered in such things unto Him,
24. Let us not rend it, but cast lots …
whose it shall be, that the scripture might be fulfilled which saith,
They parted my raiment among them; and for my vesture they did cast
lots—(
25-27. Now there stood by the cross of Jesus his
mother, and his mother's sister, Mary, wife of Cleophas—This
should be read, as in the Margin, "Clopas," the same as
"Alpheus" (
26, 27. When Jesus … saw his mother, and the disciple whom he loved, standing by, he saith to his mother, Woman, Behold Thy Son! Then saith he to the disciple, Behold Thy Mother!—What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words!
from that hour … took her to his own
home—or, home with him; for his father Zebedee and his mother
Salome were both alive, and the latter here present (
28-30. After this, Jesus knowing that all things
were now accomplished—that is, the moment for the fulfilment
of the last of them; for there was one other small particular, and the
time was come for that too, in consequence of the burning thirst which
the fevered state of His frame occasioned (
that the scripture—(
might be fulfilled saith, I thirst. Now there
was set a vessel full of vinegar—on the offer of the
soldiers' vinegar, see on
and they—"one of them," (
29. filled a sponge with vinegar, and put it upon—a stalk of
hyssop, and put it to his mouth—Though
a stalk of this plant does not exceed eighteen inches in length, it
would suffice, as the feet of crucified persons were not raised high.
"The rest said, Let be"—[that is, as would seem, 'Stop that
officious service'] "let us see whether Elias will come to save Him"
(
30. It is finished! and he bowed his head and gave up the ghost—What is finished? The Law is fulfilled as never before, nor since, in His "obedience unto death, even the death of the cross"; Messianic prophecy is accomplished; Redemption is completed; "He hath finished the transgression, and made reconciliation for iniquity, and brought in everlasting righteousness, and sealed up the vision and prophecy, and anointed a holy of holies"; He has inaugurated the kingdom of God and given birth to a new world.
31-37. the preparation—sabbath eve.
that the bodies should not remain—over
night, against the Mosaic law (
on the sabbath day, for that sabbath day was an high day—or "great" day—the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.
besought Pilate that their legs might be broken—to hasten their death, which was done in such cases with clubs.
33. But when they came to Jesus, and saw that he was dead already—there being in His case elements of suffering, unknown to the malefactors, which might naturally hasten His death, lingering though it always was in such cases, not to speak of His previous sufferings.
they brake not his legs—a fact of vast importance, as showing that the reality of His death was visible to those whose business it was to see to it. The other divine purpose served by it will appear presently.
34. But one of the soldiers—to make assurance of the fact doubly sure.
with a spear pierced his side—making a
wound deep and wide, as indeed is plain from
and forthwith came thereout blood and water—"It is now well known that the effect of long-continued and intense agony is frequently to produce a secretion of a colorless lymph within the pericardium (the membrane enveloping the heart), amounting in many cases to a very considerable quantity" [Webster and Wilkinson].
35. And he that saw it bare record—hath borne witness.
and his witness is true, and he knoweth that he
saith true, that ye might believe—This solemn way of
referring to his own testimony in this matter has no reference to what
he says in his Epistle about Christ's "coming by water and blood" (see
on
36. that the scripture should be fulfilled, A bone
of him shall not be broken—The reference is to the paschal
lamb, as to which this ordinance was stringent (
37. And again another scripture saith, They shall
look on him whom they pierced—The quotation is from
38-40. Joseph of Arimathea—"a rich man"
(
being a disciple of Jesus, but secretly, for
fear of the Jews—"He went in boldly unto Pilate" (
39. also Nicodemus, which at the first came to Jesus by night—"This remark corresponds to the secrecy of Joseph's discipleship, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change which had now taken place" [Webster and Wilkinson].
brought … myrrh and aloes, about an
hundred pounds weight—an immense quantity, betokening the
greatness of their love, but part of it probably intended as a layer
for the spot on which the body was to lie. (See
40. Then took they the body of Jesus, and wound it
in linen clothes with the spices, as the manner of the Jews is to
bury—the mixed and pulverized myrrh and aloes shaken into the
folds, and the entire body, thus swathed, wrapt in an outer covering of
"clean linen cloth" (
41, 42. Now in the place where he was crucified
there was a garden, and in the garden a new sepulchre—The
choice of this tomb was, on their part, dictated by the double
circumstance that it was so near at hand, and by its belonging to a
friend of the Lord; and as there was need of haste, even they would be
struck with the providence which thus supplied it. "There laid they
Jesus therefore, because of the Jew's preparation day, for the
sepulchre was nigh at hand." But there was one recommendation of it
which probably would not strike them; but God had it in view. Not its
being "hewn out of a rock" (
CHAPTER 20
1, 2. The first day … cometh Mary Magdalene
early, &c.—(See on
she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre—Dear disciple! thy dead Lord is to thee "the Lord" still.
3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre—These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.
6-7. seeth the linen clothes lie—lying.
And the napkin, that was about his head, not lying with the linen clothes—not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
but wrapped—folded.
together in a place by itself—showing
with what grand tranquillity "the Living One" had walked forth from
"the dead" (
8. Then went in … that other disciple which came first to the sepulchre—The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind.
and he saw and believed—Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter.
9. For as yet they knew—that is, understood.
not the scripture that he must rise again from the dead—In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.
11-15. But Mary stood without at the sepulchre
weeping, &c.—Brief was the stay of those two men. But
Mary, arriving perhaps by another direction after they left, lingers at
the spot, weeping for her missing Lord. As she gazes through her tears
on the open tomb, she also ventures to stoop down and look into it,
when lo! "two angels in white" (as from the world of light, and see on
12. one at the head, and the other at the feet where the body of Jesus had lain—not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in Luthardt], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity.
13. Woman, why weepest thou?—You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear.
Because, &c.—that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with Olshausen and Luthardt] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary—"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him.
15. Sir, if thou have borne him
hence—borne whom? She says not. She can think only of
One, and thinks others must understand her. It reminds one of
the question of the Spouse, "Saw ye him whom my soul loveth?" (
tell me where thou hast laid him, and I will
take him away—Wilt thou, dear fragile woman? But it is the
language of sublime affection, that thinks itself fit for anything if
once in possession of its Object. It is enough. Like Joseph, He can no
longer restrain Himself (
16, 17. Jesus saith unto her, Mary—It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.
She turned herself, and saith to him, Rabboni!—But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.
17. Jesus saith unto her, Touch me not, for I am not yet ascended to my Father—Old familiarities must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said.
but go to my brethren—(Compare
I ascend unto my Father and your Father, and to my God and your God—words of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment, His God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well, He says not, Our Father and our God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us—His Father essentially, ours not so: our God essentially, His not so: His God only in connection with us: our God only in connection with Him.
18. Mary Magdalene came and told the disciples
that she had seen the Lord, and that he had spoken these things unto
her—To a woman was this honor given to be the first that
saw the risen R edeemer, and that woman was not His mother. (See on
19-23. the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus—plainly not by the ordinary way of entrance.
and saith unto them Peace be unto
you—not the mere wish that even His own exalted peace
might be theirs (
20. And when he had so said, he showed them his
hands and his side—not only as ocular and
tangible evidence of the reality of His resurrection (See
on
Then were the disciples glad when they saw the Lord.
21. Then said Jesus—prepared now to listen to Him in a new character.
Peace be unto you. As my Father hath sent me, so
send I you—(See on
22. he breathed on them—a symbolical conveyance to them of the Spirit.
and saith, Receive ye the Holy Ghost—an earnest and first-fruits of the more copious Pentecostal effusion.
23. Whose soever sins ye remit, they are remitted
unto them, &c.—In any literal and
authoritative sense this power was never exercised by one of
the apostles, and plainly was never understood by themselves as
possessed by them or conveyed to them. (See on
24, 25. But Thomas—(See on
was not with them when Jesus came—why, we know not, though we are loath to think (with Stier, Alford and Luthardt) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.
25. We have seen the Lord—This way of
speaking of Jesus (as
Except I see in his hands the print of the
nails, and put my linger into the print of the nails, and thrust my
hand into his side, I will not believe—The very form of this
speech betokens the strength of the unbelief. "It is not, If I shall
see I shall believe, but, Unless I shall see I will not
believe; nor does he expect to see, although the others tell him
they had" [Bengel]. How Christ Himself
viewed this state of mind, we know from
26-29. And after eight days—that is, on
the eighth, or first day of the preceding week. They probably met every
day during the preceding week, but their Lord designedly reserved His
second appearance among them till the recurrence of His resurrection
day, that He might thus inaugurate the delightful sanctities of THE Lord's Day (
disciples were within, and Thomas with them … Jesus … stood in the midst, and said, Peace be unto you.
27. Then saith he to Thomas, Reach hither … behold … put it into my side, and be not faithless, but believing—"There is something rhythmical in these words, and they are purposely couched in the words of Thomas himself, to put him to shame" [Luthardt]. But wish what condescension and gentleness is this done!
28. Thomas answered and said unto him, My Lord and
my God—That Thomas did not do what Jesus invited him
to do, and what he had made the condition of his believing, seems plain
from
29. because thou hast seen me, thou hast believed—words of measured commendation, but of indirect and doubtless painfully—felt rebuke: that is, 'Thou hast indeed believed; it is well: it is only on the evidence of thy senses, and after peremptorily refusing all evidence short of that.'
blessed they that have not seen, and yet have believed—"Wonderful indeed and rich in blessing for us who have not seen Him, is this closing word of the Gospel" [Alford].
The connection of these verses with the last words of
30. many other signs—miracles.
31. But these are written—as sufficient specimens.
the Christ, the Son of God—the one His official, the other His personal, title.
believing … may have life—(See
on
CHAPTER 21
(That this chapter was added by another hand has been
asserted, against clear evidence to the contrary, by some late critics,
chiefly because the Evangelist had concluded his part of the
work with
1, 2. Jesus showed himself again—manifested himself again.
and on this wise he manifested himself—This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.
2. Nathanael—(See on
3-6. Peter saith unto them, I go a
fishing—(See on
that night … caught nothing—as
at the first miraculous draught (see on
4. Jesus stood—(Compare
but the disciples knew not it was Jesus—Perhaps there had been some considerable interval since the last manifestation, and having agreed to betake themselves to their secular employment, they would be unprepared to expect Him.
5. Children—This term would not necessarily identify Him, being not unusual from any superior; but when they did recognize Him, they would feel it sweetly like Himself.
have ye any meat?—provisions, supplies, meaning fish.
They answered … No—This was in His wonted style, making them tell their case, and so the better prepare them for what was coming.
6. he said unto them, Cast the net on the right side of the ship—no doubt, by this very specific direction, intending to reveal to them His knowledge of the deep and power over it.
7-11. that disciple whom Jesus loved, said, It is
the Lord—again having the advantage of his brother in
quickness of recognition (see on
he was naked—his vest only on, worn next the body.
cast himself into the sea—the shallow
part, not more than a hundred yards from the water's edge (
8. the other disciples came in a little ship—by ship.
9. they saw—"see."
a fire of coals, and fish laid thereon, and
bread—By comparing this with
10. Jesus saith unto them, Bring of the fish ye have now caught—Observe the double supply thus provided—His and theirs. The meaning of this will perhaps appear presently.
11. Peter went up—into the boat; went aboard.
and drew the net to land full of great fishes,
an hundred and fifty and three; and for all there were so many, yet was
not the net broken—The manifest reference here to the former
miraculous draught (
12-14. none … durst ask him, Who art thou, knowing it was the Lord—implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.
13. Jesus … taketh bread—the bread.
and giveth them, and the fish
likewise—(See on
14. This is the third time that Jesus showed himself—was manifested.
to his disciples—His assembled disciples; for if we reckon His appearances to individual disciples, they were more.
15-17. when they had dined, Jesus saith—Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did.
Simon, son of Jonas, lovest thou me more than
these?—referring lovingly to those sad words of Peter,
shortly before denying his Lord, "Though all men shall be
offended because of Thee, yet will I never be offended" (
Yea, Lord; thou knowest that I love thee—He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.
He saith unto him, Feed my lambs—It is
surely wrong to view this term as a mere diminutive of affection, and
as meaning the same thing as "the sheep" [Webster and Wilkinson]. It is much more according to usage to
understand by the "lambs," young and tender disciples, whether
in age or Christian standing (
16. He saith to him … the second time … lovest thou me, &c.—In this repetition of the question, though the wound was meant to be reopened, the words "more than these" are not repeated; for Christ is a tender as well as skilful Physician, and Peter's silence on that point was confession enough of his sin and folly. On Peter's repeating his protestation in the same words, our Lord rises higher in the manifestation of His restoring grace.
Feed—keep.
my sheep—It has been observed that the word here is studiously changed, from one signifying simply to feed, to one signifying to tend as a shepherd, denoting the abiding exercise of that vocation, and in its highest functions.
17. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said the third time, &c.—This was the Physician's deepest incision into the wound, while yet smarting under the two former probings. Not till now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up such a rush of dreadful recollections before his view, of his "thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue concludes with a delightful "Feed My sheep"; as if He should say, "Now, Simon, the last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to Me and to My work as if no such scene had ever happened."
18, 19. When thou wast young—embracing the whole period of life to the verge of old age.
thou girdedst thyself, and walkedst whither thou wouldest—wast thine own master.
when … old thou shalt stretch forth thine hands—to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.
19. This spake he, signifying by what death he should glorify God—not, therefore, a mere prediction of the manner of his death, but of the honor to be conferred upon him by dying for his Master. And, indeed, beyond doubt, this prediction was intended to follow up his triple restoration:—"Yes, Simon, thou shall not only feed My lambs, and feed My sheep, but after a long career of such service, shalt be counted worthy to die for the name of the Lord Jesus."
And when he had spoken this, he saith unto him, Follow me—By thus connecting the utterance of this prediction with the invitation to follow Him, the Evangelist would indicate the deeper sense in which the call was understood, not merely to go along with Him at that moment, but to come after Him, "taking up his cross."
20, 21. Peter, turning about—showing that he followed immediately as directed.
seeth the disciple whom Jesus loved following;
which also leaned on Jesus' breast at supper, and said, Lord, which is
he that betrayeth thee?—The Evangelist makes these allusions
to the peculiar familiarity to which he had been admitted on the most
memorable of all occasions, perhaps lovingly to account for Peter's
somewhat forward question about him to Jesus; which is the rather
probable, as it was at Peter's suggestion that he put the question
about the traitor which he here recalls (
21. Peter … saith to Jesus, Lord, and what shall this man do?—What of this man? or, How shall it fare with him?
22, 23. Jesus saith to him, If I will that he tarry fill I come, what is that to thee? follow thou me—From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to "the last days," many good interpreters think that this is a virtual prediction of fact, and not a mere supposition. But this is very doubtful, and it seems more natural to consider our Lord as intending to give no positive indication of John's fate at all, but to signify that this was a matter which belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou Me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims: "If I will that he tarry till I come," &c.
23. Then went this saying abroad among the brethren, that that disciple should not die—into which they the more easily fell from the prevalent expectation that Christ's second coming was then near at hand.
yet Jesus said not unto him, He shall not die—The Evangelist is jealous for His Master's honor, which his death might be thought to compromise if such a misunderstanding should not be corrected.
24. This is the disciple which testifieth of these things, and wrote these things—thus identifying the author of this book with all that it says of this disciple.
we know that his testimony is
true—(Compare
25. And there are many other things which Jesus
did—(Compare
if … written every one, I suppose—an expression used to show that what follows is not to be pressed too far.
even the world itself would not hold the books, &c.—not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But in the limitation of these matchless histories, in point of number, there is as much of that divine wisdom which has presided over and pervades the living oracles, as in their variety and fulness.
THE ACTS OF
THE APOSTLES
Commentary by David Brown
INTRODUCTION
This book is to the
Gospels what the fruit is to the tree that bears it. In the Gospels we
see the corn of wheat falling into the ground and dying: in the Acts we
see it bringing forth much fruit (
The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries—by the Ebionites, the Severians (see Eusebius, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.
In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. De Wette, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with Baur at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians—which this school regard as unassailable—and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of Thiersch, Ebrard, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate—in Acts, First Corinthians, and Galatians.
The manifest connection between this book and the third Gospel—of which it professes to be simply the continuation by the same author—and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes—as Hug concludes from the circumstantiality of the narrative—is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural—"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by Ebrard (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by Davidson (Introduction to New Testament, Vol. II, pp. 9-21).
The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his Horæ Paulinæ, to which Mr. Birks has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by Jowett (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases—for our day, at least—though even he admits that in this line of evidence the work of Paley, taken as a whole, is unassailable.
Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes—of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage—like the lesser lights on the rise of the great luminary.
CHAPTER 1
1, 2. former treatise—Luke's Gospel.
Theophilus—(See on
began to do and teach—a very important statement, dividing the work of Christ into two great branches: the one embracing His work on earth, the other His subsequent work from heaven; the one in His own Person, the other by His Spirit; the one the "beginning," the other the continuance of the same work; the one complete when He sat down at the right hand of the Majesty on high, the other to continue till His second appearing; the one recorded in "The Gospels," the beginnings only of the other related in this book of "The Acts." "Hence the grand history of what Jesus did and taught does not conclude with His departure to the Father; but Luke now begins it in a higher strain; for all the subsequent labors of the apostles are just an exhibition of the ministry of the glorified Redeemer Himself because they were acting under His authority, and He was the principle that operated in them all" [Olshausen].
2. after that he, through the Holy Ghost, had
given commandments, &c.—referring to the charge recorded
in
3-5. showed himself alive—As the author
is about to tell us that "the resurrection of the Lord Jesus"
was the great burden of apostolic preaching, so the subject is here
filly introduced by an allusion to the primary evidence on which that
great fact rests, the repeated and undeniable manifestations of Himself
in the body to the assembled disciples, who, instead of being
predisposed to believe it, had to be overpowered by the resistless
evidence of their own senses, and were slow of yielding even to this
(
after his passion—or, suffering. This primary sense of the word "passion" has fallen into disuse; but it is nobly consecrated in the phraseology of the Church to express the Redeemer's final endurances.
seen of them forty days—This important specification of time occurs here only.
speaking of—rather "speaking."
the things pertaining to the kingdom of God—till now only in germ, but soon to take visible form; the earliest and the latest burden of His teaching on earth.
4. should not depart from
Jerusalem—because the Spirit was to glorify the existing
economy, by descending on the disciples at its metropolitan seat, and
at the next of its great festivals after the ascension of the Church's
Head; in order that "out of Zion might go forth the law, and the word
of the Lord from Jerusalem" (
5. ye shall be baptized with the Holy Ghost not
many days hence—ten days hence, as appears from
6-8. wilt thou at this time restore the kingdom to Israel?—Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.
7. It is not for you to know the times, &c.—implying not only that this was not the time, but that the question was irrelevant to their present business and future work.
8. receive power—See
and ye shall be witnesses unto me … in Jerusalem … in all Judea … and unto the uttermost part of the earth—This order of apostolic preaching and success supplies the proper key to the plan of the Acts, which relates first the progress of the Gospel "in Jerusalem, and all Judea and Samaria" (the first through ninth chapters), and then "unto the uttermost part of the earth" (the tenth through twenty-eighth chapters).
9-11. while they beheld, he was taken
up—See on
10. while they looked steadfastly toward heaven—following Him with their eager eyes, in rapt amazement. Not, however, as a mere fact is this recorded, but as a part of that resistless evidence of their senses on which their whole subsequent testimony was to be borne.
two men in white apparel—angels in
human form, as in
11. Ye men of Galilee, why stand ye gazing up into heaven, &c.—"as if your now glorified Head were gone from you never to return: He is coming again; not another, but 'this same Jesus'; and 'as ye have seen Him go, in the like manner shall He come'—as personally, as visibly, as gloriously; and let the joyful expectation of this coming swallow up the sorrow of that departure."
12-14. a sabbath day's journey—about two thousand cubits.
13. went up into an upper room—perhaps
the same "large upper room" where with their Lord they had celebrated
the last Passover and the first Supper (
where abode—not lodged, but had for their place of rendezvous.
Peter, &c.—(See on
14. continued with one accord—knit by a bond stronger than death.
in prayer and supplication—for the promised baptism, the need of which in their orphan state would be increasingly felt.
and Mary the mother of Jesus—distinguished from the other "women," but "so as to exclude the idea of her having any pre-eminence over the disciples. We find her with the rest in prayer to her glorified Son" [Webster and Wilkinson]. This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition [Alford].
with his brethren—(See on
15-26. in those days—of expectant
prayer, and probably towards the close of them, when the nature of
their future work began more clearly to dawn upon them, and the Holy
Ghost, already "breathed" on the Eleven (
the number … about an hundred and
twenty—Many, therefore, of the "five hundred brethren" who
saw their risen Lord "at once" (
18. falling headlong, &c.—This
information supplements, but by no means contradicts, what is said in
20. his bishopric—or "charge." The words
are a combination of
21. all the time the Lord Jesus went in and out among us—in the close intimacies of a three years' public life.
22. Beginning from the baptism of John—by whom our Lord was not only Himself baptized, but first officially announced and introduced to his own disciples.
unto that same day when he was taken up from us, must one be ordained to be a witness with us of his resurrection—How clearly is the primary office of the apostles here expressed: (1) to testify, from personal observation, to the one great fact of "the resurrection of the Lord Jesus"; (2) to show how this glorified His whole previous life, of which they were constant observers, and established His divine claims.
23. they appointed—"put up" in nomination; meaning not the Eleven but the whole company, of whom Peter was the spokesman.
two—The choice would lie between a very few.
24. prayed and said, Thou, Lord, &c.—"The word 'Lord,' placed absolutely, denotes in the New Testament almost universally THE SON; and the words, 'Show whom Thou hast chosen,' are decisive. The apostles are just Christ's messengers: It is He that sends them, and of Him they bear witness. Here, therefore, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly the strongest proof of His divinity" [Olshausen].
which knowest the hearts of all
men—See
25. that he might go to his own place—A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element.
26. was numbered—"voted in" by general suffrage.
with the eleven apostles—completing the broken Twelve.
CHAPTER 2
1-4. when the day of Pentecost was fully
come—The fiftieth from the morrow after the first Passover
sabbath (
with one accord—the solemnity of the day, perhaps, unconsciously raising their expectations.
2. And suddenly there came a sound from heaven, as
of a rushing mighty wind, &c.—"The whole description is
so picturesque and striking that it could only come from an
eye-witness" [Olshausen]. The
suddenness, strength, and diffusiveness of the sound strike with
deepest awe the whole company, and thus complete their preparation for
the heavenly gift. Wind was a familiar emblem of the Spirit (
3. cloven tongues, like as of fire, &c.—"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:—beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!
4. they … began to speak with …
tongues, &c.—real, living languages, as is plain from
what follows. The thing uttered, probably the same by all, was "the
wonderful works of God," perhaps in the inspired words of the Old
Testament evangelical hymns; though it is next to certain that the
speakers themselves understood nothing of what they uttered (see on
5-11. there were dwelling at Jerusalem Jews,
devout men out of every nation—not, it would seem,
permanently settled there (see
9-11. Parthians, &c.—Beginning with the farthest east, the Parthians, the enumeration proceeds farther and farther westward till it comes to Judea; next come the western countries, from Cappadocia to Pamphylia; then the southern, from Egypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration is evidently designed to convey an impression of universality [Baumgarten].
14-21. Peter, standing up with the eleven—in advance, perhaps, of the rest.
15. these are not drunken—meaning, not the Eleven, but the body of the disciples.
but the third hour—nine A.M. (see
17. in the last days—meaning, the days
of the Messiah (
pour out of my Spirit—in contrast with the mere drops of all preceding time.
upon all flesh—hitherto confined to the seed of Abraham.
sons … daughters … young men … old men … servants … handmaidens—without distinction of sex, age, or rank.
see visions … dream dreams—This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered; for in the New Testament, visions and dreams are rather the exception than the rule.
19. I will show wonders,
&c.—referring to the signs which were to precede the
destruction of Jerusalem (see on
21. whosoever shall call on the name of the Lord shall be saved—This points to the permanent establishment of the economy of salvation, which followed on the breaking up of the Jewish state.
22-28. a man approved of God—rather, "authenticated," "proved," or "demonstrated to be from God."
by miracles … which God did by
him—This is not a low view of our Lord's miracles, as has
been alleged, nor inconsistent with
23. determinate counsel and foreknowledge—God's fixed plan and perfect foresight of all the steps involved in it.
ye have taken, and by wicked hands have crucified and slain—How strikingly is the criminality of Christ's murderers here presented in harmony with the eternal purpose to surrender Him into their hands!
24. was not possible he should be holden of
it—Glorious saying! It was indeed impossible that "the Living
One" should remain "among the dead" (
27. wilt not leave my soul in hell—in
its disembodied state (see on
neither … suffer thine Holy One to see corruption—in the grave.
28. Thou hast made known to me the ways of life—that is, resurrection-life.
thou shalt make me full of joy with thy countenance—that is, in glory; as is plain from the whole connection and the actual words of the sixteenth Psalm.
29-36. David … is … dead and
buried, &c.—Peter, full of the Holy Ghost, sees in this
sixteenth Psalm, one Holy Man, whose life of high devotedness and lofty
spirituality is crowned with the assurance, that though He taste of
death, He shall rise again without seeing corruption, and be admitted
to the bliss of God's immediate presence. Now as this was palpably
untrue of David, it could be meant only of One other, even of Him whom
David was taught to expect as the final Occupant of the throne of
Israel. (Those, therefore, and they are many, who take David himself to
be the subject of this Psalm, and the words quoted to refer to Christ
only in a more eminent sense, nullify the whole argument of the
apostle). The Psalm is then affirmed to have had its only proper
fulfilment in Jesus, of whose
resurrection and ascension they were witnesses, while the glorious
effusion of the Spirit by the hand of the ascended One, setting an
infallible seal upon all, was even then witnessed by the thousands who
stood listening to Him. A further illustration of Messiah's ascension
and session at God's right hand is drawn from
36. Therefore—that is, to sum up all.
let all the house of Israel—for in this first discourse the appeal is formally made to the whole house of Israel, as the then existing Kingdom of God.
know assuredly—by indisputable facts, fulfilled predictions, and the seal of the Holy Ghost set upon all.
that God hath made—for Peter's object was to show them that, instead of interfering with the arrangements of the God of Israel, these events were His own high movements.
this same Jesus, whom ye have crucified—"The sting is at the close" [Bengel]. To prove to them merely that Jesus was the Messiah might have left them all unchanged in heart. But to convince them that He whom they had crucified had been by the right hand of God exalted, and constituted the "Lord" whom David in spirit adored, to whom every knee shall bow, and the Christ of God, was to bring them to "look on Him whom they had pierced and mourn for Him."
37-40. pricked in their hearts—the begun
fulfilment of
what shall we do?—This is that
beautiful spirit of genuine compunction and childlike docility, which,
discovering its whole past career to have been one frightful mistake,
seeks only to be set right for the future, be the change involved and
the sacrifices required what they may. So Saul of Tarsus (
38. Repent—The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing.
baptized … for the remission of sins—as the visible seal of that remission.
39. For the promise—of the Holy Ghost, through the risen Saviour, as the grand blessing of the new covenant.
all afar off—the Gentiles, as in
40. with many other words did he testify and exhort—Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted.
Save yourselves from this untoward generation—as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves and secure their own salvation.
41-47. they that gladly received his word were baptized—"It is difficult to say how three thousand could be baptized in one day, according to the old practice of a complete submersion; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it" [Olshausen].
the same day there were added to them about three thousand souls—fitting inauguration of the new kingdom, as an economy of the Spirit!
42. continued steadfastly in—"attended constantly upon."
the apostles' doctrine—"teaching"; giving themselves up to the instructions which, in their raw state, would be indispensable to the consolidation of the immense multitude suddenly admitted to visible discipleship.
fellowship—in its largest sense.
breaking of bread—not certainly in the Lord's Supper alone, but rather in frugal repasts taken together, with which the Lord's Supper was probably conjoined until abuses and persecution led to the discontinuance of the common meal.
prayers—probably, stated seasons of it.
43. fear came upon every soul—A deep awe rested upon the whole community.
44. all that believed were together, and had all
things common—(See on
46. daily … in the temple—observing the hours of Jewish worship.
and breaking bread from house to house—rather, "at home" (Margin), that is, in private, as contrasted with their temple-worship, but in some stated place or places of meeting.
eat their meat with gladness—"exultation."
and singleness of heart.
47. Praising God—"Go thy way, eat thy
bread with joy, and drink thy wine with a merry heart, for God now
accepteth thy works" (
having favour with all the people—commending themselves by their lovely demeanor to the admiration of all who observed them.
And the Lord—that is, Jesus, as the glorified Head and Ruler of the Church.
added—kept adding; that is, to the visible community of believers, though the words "to the Church" are wanting in the most ancient manuscripts.
such as should be saved—rather, "the
saved," or "those who were being saved." "The young Church had but few
peculiarities in its outward form, or even in its doctrine: the single
discriminating principle of its few members was that they all
recognized the crucified Jesus of Nazareth as the Messiah. This
confession would have been a thing of no importance, if it had only
presented itself as a naked declaration, and would never in such a case
have been able to form a community that would spread itself over the
whole Roman empire. It acquired its value only through the power of the
Holy Ghost, passing from the apostles as they preached to the hearers;
for He brought the confession from the very hearts of men (
CHAPTER 3
1-11. Peter and John—already associated
by their Master, first with James (
went up—were going up, were on their way.
2. a certain man lame from his mother's
womb—and now "above forty years old" (
was carried—was wont to be carried.
4, 5. Peter fastening his eyes on him with John, said, Look on us. And he gave heed—that, through the eye, faith might be aided in its birth.
6. Silver and gold have I none, but such as I have give I thee—What a lofty superiority breathes in these words!
In the name of Jesus Christ of Nazareth rise up and walk—These words, uttered with supernatural power, doubtless begat in this poor man the faith that sent healing virtue through his diseased members.
7. And he took … and lifted him
up—precisely what his Lord had done to his own mother-in-law
(
his feet—"soles."
and ankle bones, &c.—the technical
language of a physician (
8. leaping up, stood … walked …
entered the temple walking, leaping, and praising God—Every
word here is emphatic, expressing the perfection of the cure, as
9. all the people saw him, &c.—as they assembled at the hour of public prayer, in the temple courts; so that the miracle had the utmost publicity.
10. they knew that it was he which sat for
alms, &c.—(Compare
11. the lame man … held, &c.—This is human nature.
all the people ran together unto them in the porch, &c.—How vividly do these graphic details bring the whole scene before us! Thus was Peter again furnished with a vast audience, whose wonder at the spectacle of the healed beggar clinging to his benefactors prepared them to listen with reverence to his words.
12-16. why marvel at this?—For miracles are marvels only in relation to the limited powers of man.
as though by our own power or holiness we had made this man to walk—Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.
13. The God of Abraham, &c.—(See on
hath glorified his Son Jesus—rather,
"his Servant Jesus," as the same word is rendered in
whom ye delivered up, &c.—With what heroic courage does Peter here charge his auditors with the heaviest of all conceivable crimes, and with what terrific strength of language are these charges clothed!
15. killed the Prince of life—Glorious paradox, but how piercing to the conscience of the auditors.
16. his name, through faith in his name, hath made this man strong, &c.—With what skill does the apostle use the miracle both to glorify his ascended Lord and bring the guilt of His blood more resistlessly home to his audience!
17-21. And now, brethren—Our preacher, like his Master, "will not break the bruised reed." His heaviest charges are prompted by love, which now hastens to assuage the wounds it was necessary to inflict.
I wot—"know."
through ignorance ye did it—(See
marginal references,
18. that Christ—The best manuscripts read, "that His Christ."
should suffer—The doctrine of a Suffering Messiah was totally at variance with the current views of the Jewish Church, and hard to digest even by the Twelve, up to the day of their Lord's resurrection. Our preacher himself revolted at it, and protested against it, when first nakedly announced, for which he received a terrible rebuke. Here he affirms it to be the fundamental truth of ancient prophecy realized unwittingly by the Jews themselves, yet by a glorious divine ordination. How great a change had the Pentecostal illumination wrought upon his views!
19. when the times of refreshing shall come—rather, "in order that the times of refreshing may come"; that long period of repose, prosperity and joy, which all the prophets hold forth to the distracted Church and this miserable world, as eventually to come, and which is here, as in all the prophets, made to turn upon the national conversion of Israel.
20. he shall send Jesus Christ—The true reading is, "He shall send your predestinated (or foreordained) Messiah, Jesus."
21. until the times—embracing the whole period between the ascension and the second advent of Christ.
restitution of all things—comprehending, probably, the rectification of all the disorders of the fall.
22-26. a prophet … like unto
me—particularly in intimacy of communication with God
(
him shall ye hear in all things,
&c.—This part of the prediction is emphatically added, in
order to shut up the audience to the obedience of faith, on pain of
being finally "cut off" from the congregation of the righteous (
24. foretold of these days—of Messiah;
all pointing to "the time of reformation" (
25. Ye are the children … of the covenant—and so the natural heirs of its promises.
in thy seed, &c.—(See on
26. God, having raised up—not from the dead, but having provided, prepared, and given.
his Son Jesus—"His Servant Jesus" (see
on
sent him to bless you—literally, "sent Him blessing you," as if laden with blessing.
in turning away every one of you from his iniquities—that is, "Hitherto we have all been looking too much for a Messiah who should shed outward blessings upon the nation generally, and through it upon the world. But we have learned other things, and now announce to you that the great blessing with which Messiah has come laden is the turning away of every one of you from his iniquities." With what divine skill does the apostle, founding on resistless facts, here drive home to the conscience of his auditors their guilt in crucifying the Lord of Glory; then soothe their awakened minds by assurances of forgiveness on turning to the Lord, and a glorious future as soon as this shall come to pass, to terminate with the Personal Return of Christ from the heavens whither He has ascended; ending all with warnings, from their own Scriptures, to submit to Him if they would not perish, and calls to receive from Him the blessings of salvation.
CHAPTER 4
1-12. the captain—of the Levitical guard.
of the temple—annoyed at the disturbance created around it.
and the Sadducees—who "say that there
is no resurrection" (
4. the number of the men—or males, exclusive of women; though the word sometimes includes both.
about five thousand—and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.
5. their rulers, &c.—This was a
regular meeting of the Sanhedrim (see on
6. Annas … and Caiaphas—(See on
John and Alexander—of whom nothing is known.
7. By what power or … name have ye done
this—thus admitting the reality of the miracle, which
afterwards they confess themselves unable to deny (
8. Then, filled with the Holy Ghost,
said—(See
10. Be it known unto you … and to all the people of Israel—as if emitting a formal judicial testimony to the entire nation through its rulers now convened.
by the name of Jesus, &c.—(See on
even by him doth this man stand before you
whole—for from
11. This is the stone which was set at naught of
you builders, &c.—This application of
12. Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved—How sublimely does the apostle, in these closing words, shut up these rulers of Israel to Jesus for salvation, and in what universal and emphatic terms does he hold up his Lord as the one Hope of men!
13-17. perceived that they were unlearned and ignorant men—that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching.
took knowledge of them that they had been with Jesus—recognized them as having been in His company; remembering possibly, that they had seen them with Him [Meyer, Bloomfield, Alford]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!
16. a notable miracle … done by them is manifest to all … in Jerusalem; and we cannot deny it—And why should ye wish to deny it, O ye rulers, but that ye hate the light, and will not come to the light lest your deeds should be reproved?
17. But that it spread no further … let us straitly—strictly.
threaten … that they speak henceforth to no man in this name—Impotent device! Little knew they the fire that was burning in the bones of those heroic disciples.
18-22. Whether it be right … to hearken to you more than … God, judge ye.
20. For we cannot but speak the things which we have seen and heard—There is here a wonderful union of sober, respectful appeal to the better reason of their judges, and calm, deep determination to abide the consequences of a constrained testimony, which betokens a power above their own resting upon them, according to promise.
21. finding nothing how they might punish them, because of the people—not at a loss for a pretext, but at a loss how to do it so as not to rouse the opposition of the people.
23-30. being let go, they went to their own company—Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.
24. they lifted up their voice—the assembled disciples, on hearing Peter's report.
with one accord—the breasts of all present echoing every word of this sublime prayer.
Lord—(See on
God which hast made heaven and earth—against whom, therefore, all creatures are powerless.
25. by the mouth of … David—to
whom the Jews ascribed the second Psalm, though anonymous; and internal
evidence confirms it. David's spirit sees with astonishment "the
heathen, the people, the kings and princes of the earth," in deadly
combination against the sway of Jehovah and His Anointed (his
Messiah, or Christ), and asks "why" it is. This fierce confederacy our
praying disciples see in full operation, in the "gathering together of
Herod and Pilate, the Gentiles (the Roman authority), and the people of
Israel, against God's holy Child ('Servant') Jesus." (See on
28. thy hand and thy counsel determined … to be done—that is, "Thy counsel" determined to be done by "Thy hand."
29. now, Lord, behold their threatenings—Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings."
that with all boldness they may speak thy word—Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name.
31-37. place was shaken—glorious token
of the commotion which the Gospel was to make (
they were all filled with the Holy Ghost, and
spake, &c.—The Spirit rested upon the entire community,
first, in the very way they had asked, so that they "spake the word
with boldness" (
33. with great power—effect on men's minds.
great grace was upon them all—The grace of God copiously rested on the whole community.
35. laid … at the apostles' feet—sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.
36. Joses, &c.—This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all.
son of consolation—no doubt so surnamed from the character of his ministry.
a Levite—who, though as a tribe having
no inheritance, might and did acquire property as individuals (
Cyprus—a well-known island in the Mediterranean.
CHAPTER 5
"The first trace of a shade upon the bright form of the young Church. Probably among the new Christians a kind of holy rivalry had sprung up, every one eager to place his means at the disposal of the apostles" [Olshausen]. Thus might the new-born zeal of some outrun their abiding principle, while others might be tempted to seek credit for a liberality which was not in their character.
2. kept back part of the price, his wife also being privy to it—The coolness with which they planned the deception aggravated the guilt of this couple.
brought a certain part—pretending it to be the whole proceeds of the sale.
3-6. why hath Satan filled—"why … fill—"why hast thou suffered him to fill"
thine heart—so criminally entertaining
his suggestion? Compare
to lie to the Holy Ghost—to men under His supernatural illumination.
4. While it remained, was it not thine own? and after it was sold, was it not in thine own power?—from which we see how purely voluntary were all these sacrifices for the support of the infant community.
not lied to men but God—to men so entirely the instruments of the directing Spirit that the lie was rather told to Him: language clearly implying both the distinct personality and the proper divinity of the Holy Ghost.
5. Ananias … gave up the ghost … great fear came on all that heard these things—on those without the Christian circle; who, instead of disparaging the followers of the Lord Jesus, as they might otherwise have done on the discovery of such hypocrisy, were awed at the manifest presence of Divinity among them, and the mysterious power of throwing off such corrupt matter which rested upon the young Church.
6. the young men—some of the younger and more active members of the church, not as office-bearers, nor coming forward now for the first time, but who probably had already volunteered their services in making subordinate arrangements. In every thriving Christian community such volunteers may be expected, and will be found eminently useful.
7-11. Tell me whether ye sold the land for so much—naming the sum.
9. How is it that ye have agreed
together—(See on
to tempt the Spirit—try whether they could escape detection by that omniscient Spirit of whose supernatural presence with the apostles they had had such full evidence.
feet of them that buried thy husband are at the door—How awfully graphic!
10. buried her by her husband—The later Jews buried before sunset of the day of death.
11. And great fear came upon all the church,
&c.—This effect on the Christian community itself was the
chief design of so startling a judgment; which had its counterpart, as
the sin itself had, in Achan (
12. Solomon's Porch—(See on
13-16. of the rest durst no man join himself, &c.—Of the unconverted none ventured, after what had taken place, to profess discipleship; but yet their number continually increased.
15. into the streets—"in every street."
on beds and couches—The words denote the softer couches of the rich and the meaner cribs of the poor [Bengel].
shadow of Peter … might overshadow some of
them—Compare
17-23. sect of the Sadducees—See on
19. by night—the same night.
20. all the words of this life—beautiful expression for that Life in the Risen One which was the burden of their preaching!
21. entered into the temple, &c.—How self-possessed! the indwelling Spirit raising them above fear.
called … all the senate, &c.—an unusually general convention, though hastily summoned.
23. the prison … shut … keepers
… before the doors, but … no man within—the
reverse of the miracle in
24-26. they doubted—"were in perplexity."
26. without violence, for they feared, &c.—hardened ecclesiastics, all unawed by the miraculous tokens of God's presence with the apostles, and the fear of the mob only before their eyes!
27, 28. ye have filled Jerusalem with your
doctrine—noble testimony to the success of their preaching,
and (for the reason mentioned on
28. intend to bring this man's blood upon
us—They avoid naming Him whom Peter gloried in holding up
[Bengel]. In speaking thus, they seem to
betray a disagreeable recollection of their own recent imprecation, His
blood be upon us," &c. (
29, 30. Then Peter, &c.—(See on
31. Prince and a Saviour—the first word
expressing that Royalty which all Israel looked for in Messiah,
the second the Saving character of it which they had utterly
lost sight of. Each of these features in our Lord's work enters into
the other, and both make one glorious whole (compare
to give—dispensing as a "Prince."
repentance and remission of sins—as a
"Saviour"; "repentance" embracing all that change which issues in the
faith which secures "forgiveness" (compare
32, 33. we are his witnesses … and the Holy Ghost—They as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles.
33. cut to the heart and took—"were taking."
counsel to slay them—How different
this feeling and the effect of it from that "pricking of the heart"
which drew from the first converts on the day of Pentecost the cry,
"Men and brethren, what shall we do?" (
34. Then stood up … Gamaliel—in
all probability one of that name celebrated in the Jewish writings for
his wisdom, the son of Simeon (possibly the same who took the infant
Saviour in his arms,
35-39. Theudas—not the same with a deceiver of that name whom Josephus mentions as heading an insurrection some twelve years after this [Antiquities, 20.5.1], but some other of whom he makes no mention. Such insurrections were frequent.
37. Judas of Galilee—(See on
38. if … of men, it will come to
naught—This neutral policy was true wisdom, in the then
temper of the council. But individual neutrality is hostility to
Christ, as He Himself teaches (
40-42. beaten them—for disobeying their
orders (compare
41. departed … rejoicing that they were
counted worthy to suffer shame for his name—"thought worthy
by God to be dishonored by man" (
42. in every house—in private. (See on
ceased not to preach Jesus Christ—that is, Jesus (to be the) Christ.
CHAPTER 6
1. the Grecians—the Greek-speaking Jews, mostly born in the provinces.
the Hebrews—those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class.
were neglected—"overlooked" by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The complaint was in all likelihood well founded, though we cannot suspect the distributors of intentional partiality. "It was really just an emulation of love, each party wishing to have their own poor taken care of in the best manner" [Olshausen].
the daily ministration—the daily distribution of alms or of food, probably the latter.
2-4. the multitude—the general body of the disciples.
It is not reason—The word expresses dislike; that is "We cannot submit."
to leave the word of God—to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty.
to serve tables—oversee the distribution of provisions.
3. look ye out among you—that is, ye, "the multitude," from among yourselves.
seven men of honest report—good
reputation (
full of the Holy Ghost—not full of miraculous gifts, which would have been no qualification for the duties required, but spiritually gifted (although on two of them miraculous power did rest).
and wisdom—discretion, aptitude for practical business.
whom we may appoint—for while the election was vested in the Christian people, the appointment lay with the apostles, as spiritual rulers.
4. we will give ourselves to prayer—public prayer, as along with preaching their great work.
5. Stephen, &c.—As this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence.
6. when they had prayed, they laid their hands on them—the one proclaiming that all official gifts flowed from the Church's glorified Head, the other symbolizing the communication of these to the chosen office-bearers through the recognized channels.
7. word of God increased … disciples multiplied in Jerusalem greatly—prosperity crowning the beautiful spirit which reigned in this mother community.
a great company of the priests were
obedient, &c.—This was the crowning triumph of the
Gospel, whose peaceful prosperity was now at its greatest
height. After Stephen's teaching and trial made it clear that
sacerdotal interests could not stand with the Gospel, such priestly
accessions became rare indeed. Note (1) how easily misunderstandings
may arise among the most loving and devoted followers of the Lord
Jesus: but (2) How quickly and effectually such misunderstandings may
be healed, where honest intentions, love, and wisdom reign: (3) What a
beautiful model for imitation is furnished by the class here complained
of, who, though themselves the majority, chose the new office-bearers
from amongst the complaining minority! (4) How superior to the lust of
power do the apostles here show themselves to be, in not only divesting
themselves of the immediate superintendence of temporal affairs in the
Christian community, but giving the choice of those who were to be
entrusted with it to the disciples at large! (5) How little of formal
organization did the apostles give to the Church at first, and when an
emergency arose which demanded something more, how entirely was the
remedy suggested by the reason of the thing! (6) Though the new
office-bearers are not expressly called Deacons here, it is
universally admitted that this was the first institution of that order
in the Church; the success of the expedient securing its permanency,
and the qualifications for "the office of a Deacon" being laid down in
one of the apostolical Epistles immediately after those of "a Bishop"
(
8. And Stephen, &c.—The foregoing narrative seems to be only an introduction to what follows.
full of faith—rather, "of grace," as the best manuscripts read.
9, 10. synagogue of the Libertines—Jewish freedmen; manumitted Roman captives, or the children of such, expelled from Rome (as appears from Josephus and Tacitus), and now residing at Jerusalem.
Cyrenians—Jews of Cyrene, in Libya, on the coast of Africa.
them of Cilicia—amongst whom may have
been Saul of Tarsus (
and of Asia—(See on
10. not able to resist the wisdom and the spirit by which he spake—What he said, and the power with which he spake it, were alike resistless.
11-14. blasphemous words against Moses—doubtless referring to the impending disappearance of the whole Mosaic system.
and against God—This must refer
to the supreme dignity and authority which he claimed for Christ, as
the head of that new economy which was so speedily to supersede the old
(compare
15. as … the face of an angel—a play of supernatural radiance attesting to all who beheld his countenance the divine calm of the spirit within.
CHAPTER 7
In this long defense Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to have been to show (1) that so far from disparaging, he deeply reverenced, and was intimately conversant with, the whole history of the ancient economy; and (2) that in resisting the erection of the Gospel kingdom they were but treading in their fathers' footsteps, the whole history of their nation being little else than one continued misapprehension of God's high designs towards fallen man and rebellion against them.
2-5. The God of glory—A magnificent appellation, fitted at the very outset to rivet the devout attention of his audience; denoting not that visible glory which attended many of the divine manifestations, but the glory of those manifestations themselves, of which this was regarded by every Jew as the fundamental one. It is the glory of absolutely free grace.
appeared unto our father Abraham before he dwelt
in Charran, and said, &c.—Though this first call is not
expressly recorded in Genesis, it is clearly implied in
4. when his father was dead, he removed into this land—Though Abraham was in Canaan before Terah's death, his settlement in it as the land of promise is here said to be after it, as being in no way dependent on the family movement, but a transaction purely between Jehovah and Abraham himself.
6-8. four hundred years—using round
numbers, as in
7. after that shall they come forth, and serve me
in this place—Here the promise to Abraham (
8. the covenant of circumcision—that is, the covenant of which circumcision was the token.
and so—that is, according to the terms
of this covenant, on which Paul reasons (
the twelve patriarchs—so called as the founders of the twelve tribes of Israel.
9-16. the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him—Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished.
14. threescore and fifteen
souls—according to the Septuagint version of
17. But when—rather, "as."
the time of the promise—that is, for its fulfilment.
the people grew and multiplied in Egypt—For more than two hundred years they amounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when six hundred thousand men, fit for war, besides women and children, left Egypt!
20-22. In which time—of deepest depression.
Moses was born—the destined deliverer.
exceeding fair—literally, "fair to
God" (Margin), or, perhaps, divinely "fair" (see on
22. mighty in words—Though defective in
utterance (
and deeds—referring probably to unrecorded circumstances in his early life. If we are to believe Josephus, his ability was acknowledged ere he left Egypt.
23-27. In
it came into his heart to visit his brethren—his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a divine vocation to set them free.
24. avenged him that was oppressed, and smote the Egyptian—going farther in the heat of his indignation than he probably intended.
25. For he supposed his brethren would have understood, &c.—and perhaps imagined this a suitable occasion for rousing and rallying them under him as their leader; thus anticipating his work, and so running unsent.
but they understood not—Reckoning on a spirit in them congenial with his own, he had the mortification to find it far otherwise. This furnishes to Stephen another example of Israel's slowness to apprehend and fall in with the divine purposes of love.
26. next day he showed himself unto them as they
strove—Here, not an Israelite and an Egyptian, but two
parties in Israel itself, are in collision with each other; Moses,
grieved at the spectacle, interposes as a mediator; but his
interference, as unauthorized, is resented by the party in the wrong,
whom Stephen identifies with the mass of the nation (
28, 29. Wilt thou kill me, as thou didst the
Egyptian yesterday?—Moses had thought the deed unseen (
29. Then fled Moses, &c.—for "when
Pharaoh heard this thing, he sought to slay Moses" (
30-34. an angel of the Lord—rather, "the
Angel of the Covenant," who immediately calls Himself Jehovah (Compare
35-41. This Moses whom they refused, saying, Who
made thee a ruler and a judge, &c.—Here, again, "the
stone which the builders refused is made the head of the corner"
(
37. This is that Moses which said … A prophet … him shall ye hear—This is quoted to remind his Moses-worshipping audience of the grand testimony of their faithful lawgiver, that he himself was not the last and proper object of the Church's faith, but only a humble precursor and small model of Him to whom their absolute submission was due.
38. in the church—the collective body of God's chosen people; hence used to denote the whole body of the faithful under the Gospel, or particular sections of them.
This is he that was in the church in the wilderness, with the angel … and with our fathers—alike near to the Angel of the Covenant, from whom he received all the institutions of the ancient economy, and to the people, to whom he faithfully reported the living oracles and among whom he set up the prescribed institutions. By this high testimony to Moses, Stephen rebuts the main charge for which he was on trial.
39. To whom our fathers would not obey, &c.—Here he shows that the deepest dishonor done to Moses came from the nation that now professed the greatest jealousy for his honor.
in their hearts turned back … into Egypt—"In this Stephen would have his hearers read the downward career on which they were themselves entering."
42-50. gave them up—judicially.
as … written in the book of the
prophets—the twelve minor prophets, reckoned as one: the
passage is from
have ye offered to me … sacrifices?—The answer is, Yes, but as if ye did it not; for "neither did ye offer to Me only, nor always, nor with a perfect and willing heart" [Bengel].
43. Yea, ye took up the tabernacle of Molech, &c.—Two kinds of idolatry are charged upon the Israelites: that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, representing apparently the divine powers ascribed to nature, under different aspects.
carry you beyond Babylon—the
well-known region of the captivity of Judah; while "Damascus" is used
by the prophet (
44. Our fathers had the tabernacle of witness in the wilderness—which aggravated the guilt of that idolatry in which they indulged, with the tokens of the divine presence constantly in the midst of them.
45. which … our fathers that came after—rather, "having received it by succession" (Margin), that is, the custody of the tabernacle from their ancestors.
brought in with Jesus—or Joshua.
into the possession—rather, "at the taking possession of [the territory of] the Gentiles."
unto the days of David—for till then
Jerusalem continued in the hands of the Jebusites. But Stephen's object
in mentioning David is to hasten from the tabernacle which he set up,
to the temple which his son built, in Jerusalem; and this only to show,
from their own Scripture (
51-53. Ye stiffnecked … ye do always resist the Holy Ghost, &c.—It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the summing up, the brief import of the whole Israelitish history—grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, down to the very council before whom Stephen was pleading.
52. Which of, &c.—Deadly
hostility to the messengers of God, whose high office it was to
tell of "the Righteous One," that well-known prophetic title of Messiah
(
53. Who have received the law by the disposition—"at the appointment" or "ordination," that is, by the ministry.
of angels, and have not kept it—This closing word is designed to shut up those idolizers of the law under the guilt of high disobedience to it, aggravated by the august manner in which they had received it.
54-56. When they heard these things they were cut to the heart, &c.—If they could have answered him, how different would have been their temper of mind!
55. But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God—You who can transfer to canvas such scenes as these, in which the rage of hell grins horribly from men, as they sit condemned by a frail prisoner of their own, and see heaven beaming from his countenance and opening full upon his view—I envy you, for I find no words to paint what, in the majesty of the divine text, is here so simply told. "But how could Stephen, in the council-chamber, see heaven at all? I suppose this question never occurred but to critics of narrow soul, one of whom [Meyer] conjectures that he saw it through the window! and another, of better mould, that the scene lay in one of the courts of the temple" [Alford]. As the sight was witnessed by Stephen alone, the opened heavens are to be viewed as revealed to his bright beaming spirit.
and Jesus standing on the right hand of God—Why "standing," and not sitting, the posture in which the glorified Saviour is elsewhere represented? Clearly, to express the eager interest with which He watched from the skies the scene in that council chamber, and the full tide of His Spirit which He was at that moment engaged in pouring into the heart of His heroical witness, till it beamed in radiance from his very countenance.
56. I see … the Son of man standing,
&c.—This is the only time that our Lord is by human lips
called THE Son of Man after His
ascension (
57, 58. Then they cried out … and ran upon him with one accord—To men of their mould and in their temper, Stephen's last seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed.
58. cast him out of the city—according
to
and stoned—"proceeded to stone" him.
The actual stoning is recorded in
and the witnesses—whose hands were to
be first upon the criminal (
laid down their clothes—their loose outer garments, to have them taken charge of.
at a young man's feet whose name was
Saul—How thrilling is this our first introduction to one to
whom Christianity—whether as developed in the New Testament or as
established in the world—owes more perhaps than to all the other
apostles together! Here he is, having perhaps already a seat in the
Sanhedrim, some thirty years of age, in the thick of this tumultuous
murder of a distinguished witness for Christ, not only "consenting unto
his death" (
59, 60. calling upon God and saying, Lord
Jesus, &c.—An unhappy supplement of our translators is
the word "God" here; as if, while addressing the Son, he was really
calling upon the Father. The sense is perfectly clear without any
supplement at all—"calling upon [invoking] and saying, Lord
Jesus"; Christ being the Person directly invoked and addressed by name
(compare
Lord Jesus, receive my spirit—In
presenting to Jesus the identical prayer which He Himself had on the
cross offered to His Father, Stephen renders to his glorified Lord
absolute divine worship, in the most sublime form, and at the most
solemn moment of his life. In this commitment of his spirit to Jesus,
Paul afterwards followed his footsteps with a calm, exultant confidence
that with Him it was safe for eternity (
60. cried with a loud voice—with
something of the gathered energy of his dying Lord (see on
Lord—that is, Jesus, beyond doubt, whom he had just before addressed as Lord.
lay not this sin to their charge—Comparing this with nearly the same prayer of his dying Lord, it will be seen how very richly this martyr of Jesus had drunk into his Master's spirit, in its divinest form.
he fell asleep—never said of the
death of Christ. (See on
CHAPTER 8
1. Saul was consenting unto his death—The word expresses hearty approval.
they were all scattered abroad—all the
leading Christians, particularly the preachers, agreeably to their
Lord's injunctions (
except the apostles—who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.
2. and devout men—pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.
3. Saul … entering into every house—like as inquisitor [Bengel].
haling men and women, &c.—See his
own affecting confessions afterwards (
4. they that were scattered abroad went everywhere
preaching—Though solemnly enjoined to do this (
5. Then Philip—not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [Grotius]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [Meyer].
the city of Samaria—or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [Baumgarten].
6-8. the people with one accord gave heed to
… Philip—the way being prepared perhaps by the fruits
of our Lord's sojourn, as He Himself seems to intimate (see on
8. great joy in that city—over the change wrought on it by the Gospel, as well as the cures which attested its divine character.
9-13. used sorcery—magical arts.
some great one … the great power of God—a sort of incarnation of divinity.
10. To whom all gave heed … because of long time he had bewitched them—This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.
12. were baptized, both men and women—the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.
13. Then Simon himself believed also—Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and … was baptized—What a light does this throw on what is called Baptismal Regeneration!
he continued with Philip—"was in constant attendance upon" him.
14-17. the apostles … sent Peter and John—showing that they regarded Peter as no more than their own equal.
15, 16. prayed … they might receive the Holy
Ghost. (For only they were baptized in the name of the Lord
Jesus)—As the baptism of adults presupposed "the renewing of
the Holy Ghost" (
18-24. offered them money—Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
19. that on whomsoever I lay hands, he may receive the Holy Ghost—Spiritual ambition here shows itself the key to this wretched man's character.
20. Thy money perish with thee—that is,
"Accursed be thou and thy money with thee." It is the language of
mingled horror and indignation, not unlike our Lord's rebuke of Peter
himself (
21. Thou hast neither part nor lot … thy heart is not fight, &c.—This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
22. Repent … pray … if perhaps the thought of thine heart may be forgiven—this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.
23. in the gall of bitterness and … bond of iniquity—expressing both the awfulness of his condition and the captivity to it in which he was held.
24. Pray ye to the Lord for me—Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me—not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)
25. and they—Peter and John.
when they had … preached—in the city where Philip's labors had been so richly blessed.
returned … and preached … in many
villages of the Samaritans—embracing the opportunity of their
journey back to Jerusalem to fulfil their Lord's commission to the
whole region of Samaria (
"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [Olshausen].
26-28. the angel of the Lord—rather, "an angel."
go … south, the way that goeth down from Jerusalem to Gaza—There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as Von Raumer's'S Palæstina shows).
which is desert—that is, the
way; not Gaza itself, which was the southernmost city of Palestine,
in the territory of the ancient Philistines. To go from a city, where
his hands had been full of work, so far away on a desert road, could
not but be staggering to the faith of Philip, especially as he was kept
in ignorance of the object of the journey. But like Paul, he "was not
disobedient to the heavenly vision"; and like Abram, "he went out not
knowing whither he went" (
27. a man of Ethiopia—Upper Egypt, Meroe.
an eunuch of great authority—Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
Candace—the family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).
had come to Jerusalem to worship—that
is, to keep the recent feast of Pentecost, as a Gentile proselyte to
the Jewish faith. (See
28. Was returning—Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias—Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.
29-31. the Spirit said—by an
unmistakable voice within, as in
go near and join this chariot—This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
30. Understandest thou what thou readest?—To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.
31. How can I, except some man guide me?—Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
32, 33. The place … was this, He was led as a sheep, &c.—One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
34-38. And the eunuch answered, I pray thee, &c.—The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.
35. Then Philip opened his mouth—(See on
began at the same scripture—founding on it as his text.
preached unto him Jesus—showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.
36. See, here is water—more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to be
baptized?—Philip had probably told him that this was the
ordained sign and seal of discipleship, but the eunuch's question was
likely the first proposal of its application in this case. (
38. they went down both into the water, and he baptized him, &c.—probably laving the water upon him, though the precise mode is neither certain nor of any consequence.
39, 40. the Spirit of the Lord caught away
Philip—To deny [as Meyer,
Olshausen, Bloomfield] the miraculous nature of Philip's
disappearance, is vain. It stands out on the face of the words, as just
a repetition of what we read of the ancient prophets, in
the eunuch saw him no more—nor, perhaps, for very joy, cared to see him [Bengel].
and he went on his way rejoicing—He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
40. Philip was found—that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.
at Azotus—the ancient Ashdod.
preached in all the cities—along the coast, proceeding northward.
till he came to
Cæsarea—fifty-five miles northwest of Jerusalem, on the
Mediterranean, just south of Mount Carmel; and so named by Herod, who
rebuilt it, in honor of Cæsar Augustus. Henceforth we lose sight
of zealous and honored Philip, as by and by we shall lose sight even of
Peter. As the chariot of the Gospel rolls on, other agents are raised
up, each suited to his work. But "he that soweth and he that reapeth
shall rejoice together." (See on
CHAPTER 9
1. Saul, yet breathing out threatenings and
slaughter against the disciples of the Lord, &c.—The
emphatic "yet" is intended to note the remarkable fact, that up to this
moment his blind persecuting rage against the disciples of the Lord
burned as fiercely as ever. (In the teeth of this, Neander and Olshausen
picture him deeply impressed with Stephen's joyful faith, remembering
passages of the Old Testament confirmatory of the Messiahship of Jesus,
and experiencing such a violent struggle as would inwardly prepare the
way for the designs of God towards him. Is not dislike, if not
unconscious disbelief, of sudden conversion at the bottom of
this?) The word "slaughter" here points to cruelties not yet recorded,
but the particulars of which are supplied by himself nearly thirty
years afterwards: "And I persecuted this way unto the death"
(
2. desired … letters—of authorization.
to Damascus—the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out.
that if he found any of this way, whether men or
women—Thrice are women specified as objects of his
cruelty, as an aggravated feature of it (
3. he came near Damascus—so
suddenly—At what time of day, it is
not said; for artless simplicity reigns here. But he himself
emphatically states, in one of his narratives, that it was "about
noon" (
there shined round about him a light from heaven—"a great light (he himself says) above the brightness of the sun," then shining in its full strength.
4-6. he fell to the earth—and his
companions with him (
and heard a voice saying unto him—"in
the Hebrew tongue" (
Saul, Saul—a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him.
why persecutest thou me?—No language
can express the affecting character of this question, addressed from
the right hand of the Majesty on high to an infuriated, persecuting
mortal. (See
5. Who art thou, Lord?—"Jesus knew Saul
ere Saul knew Jesus" [Bengel]. The term
"Lord" here is an indefinite term of respect for some unknown but
august speaker. That Saul saw as well as heard this glorious
Speaker, is expressly said by Ananias (
I am Jesus whom thou persecutest—The
"I" and "thou" here are touchingly emphatic in the original; while the
term "Jesus" is purposely chosen, to
convey to him the thrilling information that the hated name which he
sought to hunt down—"the Nazarene," as it is in
It is hard for thee to kick against the pricks—The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.
6. And he, trembling and astonished, said, Lord,
what wilt thou have me to do? And the Lord said—(The most
ancient manuscripts and versions of the New Testament lack all these
words here [including the last clause of
Arise, and go into the city, and it shall be
told thee, &c.—See on
7. the men … stood speechless—This
may mean merely that they remained so; but if the standing
posture be intended, we have only to suppose that though at first they
"all fell to the earth" (
hearing a—rather "the"
voice—Paul himself says, "they heard
not the voice of Him that spake to me" (
8. Saul arose … and when his eyes were
opened, he saw no man—after beholding the Lord, since he
"could not see for the glory of that light" (
9. And he was three days without sight, and
neither did eat nor drink—that is, according to the
Hebrew mode of computation: he took no food during the remainder
of that day, the entire day following, and so much of the subsequent
day as elapsed before the visit of Ananias. Such a period of entire
abstinence from food, in that state of mental absorption and revolution
into which he had been so suddenly thrown, is in perfect harmony with
known laws and numerous facts. But what three days those must have
been! "Only one other space of three days' duration can be mentioned of
equal importance in the history of the world" [Howson]. Since Jesus had been revealed not only to
his eyes but to his soul (see on
10-16. a certain disciple … named
Ananias—See on
to him said the Lord—that is, Jesus.
(See
11. go into the street … called Straight—There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [Maundrell].
and inquire in the house of Judas for one called
Saul of Tarsus—There is something touching in the minuteness
of these directions. Tarsus was the capital of the province of Cilicia,
lying along the northeast coast of the Mediterranean. It was situated
on the river Cydnus, was a "large and populous city" (says Xenophon, and see
behold, he prayeth—"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.
12. And hath seen in a vision a man named Ananias, &c.—Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.
13. Ananias answered, Lord, I have heard by many of this man, &c.—"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [Olshausen].
how much evil he hath done to thy
saints—"Thy saints," says Ananias to Christ; therefore
Christ is God [Bengel]. So, in
14. here he hath authority, &c.—so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.
15. Go thy way—Do as thou art bidden, without gainsaying.
he is a chosen vessel—a word often
used by Paul in illustrating God's sovereignty in election (
16. I will show him—(See
how great things he must suffer for my name—that is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege.
17-19. Ananias went his way, and putting his hands on him, said, Brother Saul—How beautifully childlike is the obedience of Ananias to "the heavenly vision!"
the Lord, even Jesus—This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also.
who appeared unto thee in the way—This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect.
and be filled with the Holy
Ghost—which Ananias probably, without any express
instructions on that subject, took it for granted would descend upon
him; and not necessarily after his baptism [Baumgarten, Webster
and Wilkinson]—for Cornelius and
his company received it before theirs (
18. there fell from his eyes as it were scales—"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [Webster and Wilkinson]. And the medical precision of Luke's language here is to be noted.
was baptized—as directed by Ananias
(
19. when he had received meat, he was
strengthened—for the exhaustion occasioned by his three days'
fast would not be the less real, though unfelt during his struggles.
(See on
Then was Saul certain days with the disciples at
Damascus—making their acquaintance, in another way than
either he or they had anticipated, and regaining his tone by the
fellowship of the saints; but not certainly in order to learn from them
what he was to teach, which he expressly disavows (
20-22. preached Christ … that he is the Son
of God—rather, "preached Jesus," according to all the most
ancient manuscripts and versions of the New Testament (so
23. And after many days were fulfilled, the Jews
took counsel to kill him—Had we no other record than this,
we should have supposed that what is here related took place while Saul
continued at Damascus after his baptism. But in
24, 25. they watched the gates night and day to
kill him—The full extent of his danger appears only from his
own account (
25. Then the disciples … by night let him
down—"through a window" (
by the wall—Such overhanging windows in the walls of Eastern cities were common, and are to be seen in Damascus to this day.
26. And when Saul was come to
Jerusalem—"three years after" his conversion, and
particularly "to see Peter" (
he assayed to join himself to the disciples—simply as one of them, leaving his apostolic commission to manifest itself.
they were all afraid of him, &c.—knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.
27. But Barnabas … brought him to the
apostles—that is, to Peter and James; for "other of the
apostles saw I none," says he fourteen years after (
how he had seen the Lord … and he—the Lord.
had spoken to him—that is, how he had received his commission direct from the Lord Himself.
28, 29. And he was with them, coming in and going
out at Jerusalem—for fifteen days, lodging with Peter (
29. disputed against the Grecians—(See
on
they went about to slay him—Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.
30. they brought him down to
Cæsarea—on the coast (see on
and sent him forth to Tarsus—In
31. Then had all the churches rest—rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.].
throughout all Judea, and Galilee, and Samaria—This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.
The historian now returns to Peter, in order to
introduce the all-important narrative of Cornelius (
32-35. as Peter passed throughout all quarters—not now fleeing from persecution, but peacefully visiting the churches.
to the saints which dwelt at Lydda—about five miles east of Joppa.
34. And Peter said unto him, Eneas, Jesus Christ
maketh thee whole—(See on
make thy bed—(See on
35. all that dwelt at Lydda and Saron—(or "Sharon," a rich vale between Joppa and Cæsarea).
saw him, and turned to the Lord—that is, there was a general conversion in consequence.
36-39. at Joppa—the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest.
Tabitha … Dorcas—the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her—how well her character answered to her name.
full of good works and alms-deeds—eminent for the activities and generosities of the Christian character.
37. when they had washed—according to the custom of civilized nations towards the dead.
in an—rather, "the"
upper chamber—(compare
38. the disciples sent unto Peter—showing that the disciples generally did not possess miraculous gifts [Bengel].
39. all the widows—whom she had clad or fed.
stood by him weeping, and showing the coats and garments which Dorcas had made—that is, (as the tense implies), showing these as specimens only of what she was in the habit of making.
40-43. Peter put them all forth, and kneeled
down—the one in imitation of his Master's way (
opened her eyes, and when she saw Peter, she sat up—The graphic minuteness of detail here imparts to the narrative an air of charming reality.
41. he gave her his hand, and lifted her
up—as his Lord had done to his own mother-in-law (
43. with one Simon a tanner—a trade
regarded by the Jews as half unclean, and consequently disreputable,
from the contact with dead animals and blood which was connected with
it. For this reason, even by other nations, it is usually carried on at
some distance from towns; accordingly, Simon's house was "by the
seaside" (
CHAPTER 10
We here enter on an entirely new phase of the
Christian Church, the "opening of the door of faith to the Gentiles";
in other words, the recognition of Gentile, on terms of perfect
equality with Jewish, discipleship without the necessity of
circumcision. Some beginnings appear to have been already made in this
direction (see on
1, 2. Cæsarea—(See on
the Italian band—a cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [Akerman, Numismatic Illustrations of the New Testament.]
2. A devout man, &c.—an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship.
gave much alms to the people—that is,
the Jewish people, on the same principle as another centurion
before him (
prayed to God alway—at the stated
daily seasons. (See on
3-6. saw … evidently—"distinctly."
the ninth hour of the day—three
o'clock, the hour of the evening sacrifice. But he had been "fasting
until that hour" (
4. What is it, Lord?—language which, tremulously though it was uttered, betokened childlike reverence and humility.
Thy prayers and thine alms—The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men.
are come up for a memorial before
God—that is, as a sacrifice well-pleasing unto God, as
an odor of a sweet smell (
5. send to Joppa … for one Simon,
&c.—(See on
7, 8. when the angel … was departed, he called—immediately doing as directed, and thereby showing the simplicity of his faith.
a devout soldier of them that waited on him
continually—of the "soldiers under him," such as the
centurion at Capernaum had (
9-16. upon the housetop—the flat roof, the chosen place in the East for cool retirement.
the sixth hour—noon.
10. a trance—differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.
12. all manner of four-footed beasts, &c.—that is, the clean and the unclean (ceremonially) all mixed together.
14. Not so, Lord—See Marginal reference.
I have never eaten anything that is common—that is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [Webster and Wilkinson].
15. What God hath cleansed, that call not thou
common—The ceremonial distinctions are at an end, and
Gentiles, ceremonially separated from the chosen people (
16. done thrice—See
17-24. while Peter doubted … what this should mean, behold, the three men … stood before the gate … and asked—"were inquiring," that is, in the act of doing so. The preparations here made—of Peter for his Gentile visitors, as of Cornelius for him—are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.
21. I am he whom ye seek—This seems to have been said without any communication being made to Peter regarding the men or their errand.
22. they said, Cornelius … a just man, &c.—fine testimony this from his own servants.
of good report among all the nation of the Jews—specified, no doubt, to conciliate the favorable regard of the Jewish apostle.
to hear words of thee—(See on
23. called them in and lodged them—thus partially anticipating this fellowship with Gentiles.
Peter went … with them, and certain
brethren—six in number (
from Joppa—as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.
24. Cornelius … called together his kinsmen and near friends—implying that he had been long enough at Cæsarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature.
25-29. as Peter was coming in, Cornelius met him—a mark of the highest respect.
fell down at his feet, and worshipped
him—In the East this way of showing respect was customary not
only to kings, but to others occupying a superior station; but among
the Greeks and Romans it was reserved for the gods. Peter, therefore,
declines it as due to no mortal [Grotius]. "Those who claim to have succeeded
Peter, have not imitated this part of his conduct" [Alford] (therein only verifying
28. Ye know it is … unlawful … for … a Jew to keep company, or come unto one of another nation, &c.—There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.
29. I ask therefore, &c.—The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth.
30-33. Four days ago—the messengers
being despatched on the first; on the second reaching Joppa (
33. we are all here present before God, to hear all things that are commanded thee of God—Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!
34, 35. Peter opened his mouth—(See on
Of a truth I perceive—that is, "I have it now demonstrated before mine eyes."
that God is no respecter of persons—Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."
35. But in every nation—not (observe), in every religion; according to a common distortion of these words.
he that feareth him, and worketh
righteousness—This being the well-known phraseology of the
Old Testament in describing the truly godly man, within the pale of
revealed religion, it cannot be alleged that Peter meant it to denote a
merely virtuous character, in the heathen sense; and as Peter
had learned enough, from the messengers of Cornelius and from his own
lips, to convince him that the whole religious character of this Roman
officer had been moulded in the Jewish faith, there can be no doubt
that the apostle intended to describe exactly such saintship—in
its internal spirituality and external fruitfulness—as God had
already pronounced to be genuine and approved. And since to such "He
giveth more grace," according to the law of His Kingdom (
36-38. the word … sent unto the children of Israel—for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy.
preaching peace by Jesus Christ—the
glorious sum of all Gospel truth (
he is Lord of all—exalted to embrace
under the canopy of His peace, Jew and Gentile alike, whom the blood of
His Cross had cemented into one reconciled and accepted family of God
(
37. That word … ye how—The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them.
which was published throughout all Judea, and
began from Galilee—(See
after the baptism which John
preached—(See on
38. Now God anointed Jesus of Nazareth—rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him."
with the Holy Ghost and with
power—that is, at His baptism, thus visibly proclaiming Him
Messiah, "the Lord's Christ." See
went about doing good—holding up the
beneficent character of all His miracles, which was their
predicted character (
healing all that were oppressed of the
devil—whether in the form of demoniacal possessions, or more
indirectly, as in her "whom Satan had bound with a spirit of infirmity
eighteen years" (
for God was with him—Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers.
39-43. we are witnesses of all … he did—not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded.
slew and hanged—that is, slew by hanging.
on a tree—So
40-41. showed him openly; Not to all the people—for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person.
but unto witnesses chosen before of God … to us, who did eat and drink with him after he rose, &c.—Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body.
he which was ordained of God to be the Judge of
quick and dead—He had before proclaimed Him "Lord of all,"
for the dispensing of "peace" to all alike; now he announces Him
in the same supreme lordship, for the exercise of judgment upon
all alike. On this divine ordination, see
43. To him give all the prophets witness—that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament.
whosoever believeth in him—This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.
44, 45. While Peter yet spake … the Holy
Ghost fell—by visible and audible manifestation (
45. they of the circumcision … were astonished … because that on the Gentiles also was poured out, &c.—without circumcision.
46. heard them speak with tongues and magnify
God—As on the day of Pentecost it was no empty miracle, no
mere speaking of foreign languages, but utterance of "the wonderful
works of God" in tongues to them unknown (
46-48. Then answered Peter, Can any man forbid water … which have received the Holy Ghost, &c.—Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?
47. which have received the Holy Ghost as well as we—and are thus, in all that is essential to salvation, on a level with ourselves.
48. he commanded them to be baptized—not
doing it with his own hands, as neither did Paul, save on rare
occasions (
prayed … him to tarry certain days—"golden days" [Bengel], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse.
CHAPTER 11
1-11. the apostles and brethren … in Judea—rather, "throughout Judea."
2. they … of the circumcision—not the Jewish Christians generally, for here there were no other, but such as, from their jealousy for "the middle wall of partition" which circumcision raised between Jew and Gentile, were afterwards known as "they of the circumcision." They doubtless embraced apostles as well as others.
3, 4. Thou wentest in … But Peter rehearsed the matter, &c.—These objectors scruple not to demand from Peter, though the first among the apostles, an explanation of his conduct; nor is there any insinuation on Peter's part of disrespect towards his authority in that demand—a manifest proof that such authority was unknown both to the complainers and to himself.
12-18. we entered the man's house—No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.
13. seen an angel—literally, "the angel," for the rumor took that definite shape.
14. Who shall tell thee words whereby thou and all
thy house shall be saved—The historian makes the angel
express this much more generally (
16, 17. Then remembered I the word … John … baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.—that is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"
18. held their peace and glorified God—Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission!
Then hath God also granted to the Gentiles,
&c.—rather, "granted to the Gentiles also." (See a similar
misplacement of "also" in
19. they which were scattered abroad upon the
persecution that arose about Stephen—and who "went everywhere
preaching the word" (
travelled as far as Phenice—that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus—(See on
and Antioch—near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [Howson].
20. some of them were men of Cyprus and
Cyrene—(see on
spake unto the Grecians—rather, "the
Greeks," that is, uncircumcised Gentiles (as the true reading
beyond doubt is). The Gospel had, from the first, been preached to "the
Grecians" or Greek-speaking Jews, and these "men of Cyprus and
Cyrene" were themselves "Grecians." How, then, can we suppose that the
historian would note, as something new and singular (
21. a great number believed—Thus the
accession of Cornelius and his party was not the first admission of
uncircumcised Gentiles into the Church. (See on
22. sent … Barnabas … as far as
Antioch—implying that even on the way to Antioch he found
churches to visit [Olshausen]. It was in
the first instance, no doubt, a mission of inquiry; and no one could be
more suitable to inquire into the proceedings of those Cyprians and
Cyrenians than one who was himself a "Grecian" of Cyprus (
23. when he … had seen the grace of God—in the new converts.
was glad—owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart—as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord—the Lord Jesus.
24. For he was a good man—The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord—This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
25. Then departed Barnabas to Tarsus for to seek
Saul—Of course, this was after the hasty despatch of Saul to
Tarsus, no doubt by Barnabas himself among others, to escape the fury
of the Jews at Jerusalem. And as Barnabas was the first to take the
converted persecutor by the hand and procure his recognition as a
disciple by the brethren at Jerusalem (
27. came prophets from
Jerusalem—inspired teachers, a class we shall afterwards
frequently meet with, who sometimes, but not necessarily, foretold
future events. They are classed next to apostles (
28. that there should be great dearth throughout all the world—the whole Roman empire.
which came to pass in the days of Claudius Cæsar—Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [Josephus, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
29. Then the disciples, every man according to his ability, determined to send relief, &c.—This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
30. sent it to the elders—an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul—This was Saul's Second Visit to Jerusalem after his conversion.
CHAPTER 12
1-3. Herod the king—grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. Paley has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred.
2. killed James … with the
sword—beheaded him; a most ignominious mode of punishment,
according to the Jews. Blessed martyr! Thou hast indeed "drunk of thy
Lord's cup, and hast been baptized with his baptism." (See on
3. because he saw it pleased the Jews—Popularity was the ruling passion of this Herod, not naturally so cruel as some of the family [Josephus, Antiquities, 19.7.3].
to take Peter also—whose loss, at this stage of the Church, would have been, so far as we can see, irreparable.
Then were the days of unleavened
bread—seven in number, during which, after killing and eating
the Passover, no leaven was allowed in Jewish houses (
4. delivered him to four quaternions of soldiers—that is, to four parties of four each, corresponding to the four Roman watches; two watching in prison and two at the gates, and each party being on duty for the space of one watch.
intending after Easter—rather, "after the Passover"; that is, after the whole festival was over. (The word in our King James Version is an ecclesiastical term of later date, and ought not to have been employed here).
to bring him forth to the people—for execution; for during "the days of unleavened bread," or the currency of any religious festival, the Jews had a prejudice against trying or putting anyone to death.
5, 6. prayer was made without
ceasing—rather, "instant," "earnest," "urgent"
(Margin); as in
of the church unto God for him—not in
public assembly, for it was evidently not safe to meet thus; but in
little groups in private houses, one of which was Mary's (
6. And when Herod would have brought him forth—"was going to bring him forth."
the same night—but a few hours before
the intended execution. Thus long were the disciples kept waiting;
their prayers apparently unavailing, and their faith, as would seem
from the sequel, waxing feeble. Such, however, is the "law" of God's
procedure (
Peter was sleeping between two soldiers, bound
with two chains—Roman prisoners had a chain fastened at one
end to the wrist of their fight hand, and at the other to the wrist of
a soldier's left hand, leaving the right arm of the keeper free in case
of any attempt to escape. For greater security the prisoner was
sometimes, as here, chained to two soldiers, one on each side. (See
7-11. the angel of the Lord—rather, "an angel."
came upon him—so in
smote Peter on the side … Arise up quickly. And his chains fell off … Gird thyself … And so he did … Cast thy garment—tunic, which he had thrown off for the night.
8. about thee … follow me—In such graphic minuteness of detail we have a charming mark of reality: while the rapidity and curtness of the orders, and the promptitude with which they were obeyed, betoken the despatch which, in the circumstances, was necessary.
9. wist not that it was true; but thought he saw a vision—So little did the apostle look for deliverance!
10. first and the second ward … the iron gate that leadeth unto the city—We can only conjecture the precise meaning of all this, not knowing the position of the prison.
passed on through one street; and forthwith the
angel departed from him—when he had placed him beyond
pursuit. Thus "He disappointeth the devices of the crafty, so that
their heads cannot perform their enterprise" (
11. when Peter was come to himself—recovered from his bewilderment, and had time to look back upon all the steps that had followed each other in such rapid succession.
Now I know of a surety, that the Lord hath sent his angel, and hath delivered me, &c.—another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion.
12-17. he came to the house of Mary,
&c.—who "must have had a house of some pretensions to receive
a large number; and, accordingly, we read that her brother Barnabas
(
mother of John … Mark—so called to distinguish him from the apostle of that name, and to distinguish her from the other Marys.
where many were gathered together praying—doubtless for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread, which was their last hope, all night in prayer to God.
13. came to hearken—not to open; for neither was it a time nor an hour of night for that, but to listen who was there.
14. opened not for gladness, but ran in and told, &c.—How exquisite is this touch of nature!
15. Thou art mad—one of those exclamations which one can hardly resist on hearing what seems far "too good to be true."
she constantly affirmed—"kept steadfastly affirming."
that it was even so. Then said they, It is his angel—his disembodied spirit, his ghost; anything, in fact, rather than himself. Though this had been the burden of their fervent prayers during all the days of unleavened bread, they dispute themselves out of it as a thing incredible. Still, it is but the unbelief of the disciples who "believed not for joy and wondered" at the tidings of their Lord's resurrection. How often do we pray for what we can hardly credit the bestowment of, when it comes in answer to our prayers! This, however, argues not so much hard unbelief as that kind of it incident to the best in this land of shadows, which perceives not so clearly as it might how very near heaven and earth, the Lord and His praying people, are to each other.
16. Peter continued knocking—delay being dangerous.
17. But he, beckoning … with his hand to hold their peace—a lively touch this. In the hubbub of joyful and wondering interrogatories there might mingle reflections, thrown out by one against another, for holding out so long against the testimony of Rhoda; while the emotion of the apostle's own spirit would be too deep and solemn to take part in such demonstrations or utter a word till, with his hand, he had signified his wish for perfect silence.
Go show these things unto James and to the
brethren—Whether James the son of Alpheus, one of the Twelve,
usually known as "James the Less," and "James the Lord's brother"
(
And he departed, and went into another
place—according to his Lord's express command (
18, 19. as soon as it was day, &c.—His deliverance must have been during the fourth watch (three to six A.M.); else he must have been missed by the keepers at the change of the watch [Wies].
19. examined the keepers—who, either
like the keepers of our Lord's sepulchre, had "shaken and become as
dead men" (
commanded that they should be put to death—Impotent vengeance!
20. Herod was … displeased with them of Tyre and Sidon—for some reason unknown; but the effect on their commercial relations made the latter glad to sue for peace.
their country was nourished by the king's
country—See
21. And upon a set day Herod … made an oration unto them—to the Tyrians and Sidonians especially.
22, 23. the people gave a shout, &c.—Josephus' account of his death is remarkably similar to this [Antiquities, 19.8.2]. Several cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle.
24. But the word grew, &c.—that is, Not only was the royal representative ignominiously swept from the stage, while his intended victim was spared to the Church, but the cause which he and his Jewish instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age!
25. Barnabas and Saul returned from Jerusalem—where, it thus appears, they had remained during all this persecution.
when they had fulfilled their
ministry—or service; that mentioned on
took with them John … Mark—(See
on
CHAPTER 13
PAUL'S FIRST MISSIONARY JOURNEY:
In Company with Barnabas.
The first seven chapters of this book might be
entitled, The Church among the Jews; the next five (chapters
eight through twelve), The Church in Transition from Jews to
Gentiles; and the last sixteen (chapters thirteen through
twenty-eight), The Church among the Gentiles [Baumgarten]. "Though Christianity had already spread
beyond the limits of Palestine, still the Church continued a stranger
to formal missionary effort. Casual occurrences, particularly
the persecution at Jerusalem (
1. there were … certain
prophets—(See on
and teachers; as Barnabas, &c.—implying that there were others there, besides; but, according to what appears the true reading, the meaning is simply that those here mentioned were in the Church at Antioch as prophets and teachers.
Simeon … Niger—of whom nothing is known.
Lucius of Cyrene—(
Manaen—or Menahem, the name of one of
the kings of Israel (
which had been brought up with—or, the foster brother of.
Herod the tetrarch—that is, Antipas,
who was himself "brought up with a certain private person at Rome"
[Josephus, Antiquities, 17.1,3].
How differently did these two foster brothers turn out—the one,
abandoned to a licentious life and stained with the blood of the most
distinguished of God's prophets, though not without his fits of
reformation and seasons of remorse; the other, a devoted disciple of
the Lord Jesus and prophet of the Church at Antioch! But this is only
what may be seen in every age: "Even so, Father, for so it seemeth good
in Thy sight.' If the courtier, whose son, at the point of death, was
healed by our Lord (
and Saul—last of all, but soon to become first. Henceforward this book is almost exclusively occupied with him; and his impress on the New Testament, on Christendom, and on the world is paramount.
2. As they ministered to the Lord—The word denotes the performance of official duties of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church.
and fasted—As this was done in other
cases on special occasions (
the Holy Ghost said—through some of
the prophets mentioned in
Separate me—So
for the work whereunto I have called
them—by some communication, perhaps, to themselves: in the
case of Saul at least, such a designation was indicated from the first
(
3. laid their hands on them—(See on
sent them away—with the double call—of the Spirit first, and next of the Church. So clothed, their mission is thus described: "They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?
4, 5. departed unto Seleucia—the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river Orontes.
thence sailed to Cyprus—whose high mountain summits are easily seen in clear weather from the coast [Colonel Chesney in Howson]. "Four reasons may have induced them to turn in first to this island: (1) Its nearness to the mainland; (2) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel. (3) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefly to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizing Jews. (4) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so honorably associated with the work of successful evangelization" [Howson].
5. and when they were at Salamis—the Grecian capital of the island, on the eastern side, and not many hours' sail from Seleucia. At this busy mercantile port immense numbers of Jews were settled, which accounts for what is here said, that they had more than one synagogue, in which Barnabas and Saul preached, while other cities had one only.
they had … John—Mark.
to their minister—"for their officer".
(See on
6. when they had gone through the isle unto Paphos—on the opposite or west side of the island, about one hundred miles by land, along the south coast; the Roman capital, where the governor resided.
they found a … sorcerer—one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans.
7. Which was with the deputy—properly, "the proconsul." This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were but procurators, or subordinate administrators of unsettled, imperial, military provinces. Now as Augustus reserved Cyprus for himself, its governor would in that case have been not a proconsul, but simply a procurator, had not the emperor afterwards restored it to the Senate, as a Roman historian [Dio Cassius] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of proconsuls, both in Greek and Latin [Akerman, Numismatic Illustrations of the New Testament]. (Grotius and Bengel, not aware of this, have missed the mark here).
Sergius Paulus, a prudent man—an intelligent man, who thirsting for truth, sent for Barnabas and Saul, desiring ("earnestly desiring") to hear the Word of God.
8-12. But Elymas—or "the wise."
for so is his name by interpretation—the word is from the Arabic.
withstood them—perceiving, probably,
how eagerly the proconsul was drinking in the word, and fearing a
dismissal. (Compare
9. Then Saul … also … called
Paul—and henceforward Paul only; a softening of his former
name, in accommodation to Roman ears, and (as the word signifies
"little") probably with allusion as elsewhere to his insignificance of
stature and appearance (
filled with the Holy Ghost—the Spirit coming mightily upon him.
set his eyes on him and said—Henceforward Barnabas sinks into the background. The whole soul of his great colleague, now drawn out, as never before, shoots, by the lightning gaze of his eye, through the dark and tortuous spirit of the sorcerer. What a picture!
10. full of all subtlety—referring to his magic arts.
and all malice—The word signifies "readiness for anything," knavish dexterity.
thou child of the devil … enemy of all righteousness—These were not words of passion, for immediately before uttering them, it is said he was "filled with the Holy Ghost" [Chrysostom].
wilt thou not cease to pervert the right ways of the Lord—referring to his having to that hour made a trade of leading his fellow creatures astray.
11. the hand of the Lord is upon thee, and thou shalt be blind for a season—the judgment being mercifully designed to lead him to repentance. The tradition that it did is hardly to be depended on.
there fell on him a mist, &c.—This is in Luke's medical style.
12. Then the deputy, when he saw what was done,
believed, being astonished at the doctrine of the Lord—so
marvellously attested; compare
13. they came to Perga in Pamphylia—The
distance from Paphos to Attalia, on the Gulf of Pamphylia (see on
and John departing from them returned to
Jerusalem—As Paul afterwards peremptorily refused to take
Mark with him on his second missionary journey, because he "had
departed [or 'fallen off'] from them and had not gone with them to the
work" (
14. departed from Perga—apparently
without making any stay or doing any work: compare the different
language of
came to Antioch in Pisidia—usually so
called, to distinguish it from Antioch in Syria, from which they had
started, though it actually lies in Phrygia, and almost due north from
Perga. It was a long journey, and as it lay almost entirely through
rugged mountain passes, while "rivers burst out at the base of huge
cliffs, or dash down wildly through narrow ravines," it must have been
a perilous one. The whole region was, and to this day is, infested by
robbers, as ancient history and modern travels abundantly attest; and
there can be but little doubt that to this very journey Paul many years
after alludes, when he speaks amidst his "journeyings often," of his
"perils of rivers" (as the word is), and his "perils of
robbers" (
15-17. Then Paul stood up, and beckoning with his
hand—as was his manner on such occasions (
Men of Israel, and ye that fear God—by the latter expression meaning religious proselytes, who united with the Jews in all acts of ordinary worship.
and exalted the people when they dwelt as strangers in Egypt—by marvellous interpositions for them in their deepest depression.
18-22. forty years suffered he their manners—rather, according to what appears the true reading, "cherished he them" (as a nurse the infant in her bosom).
20. after that he gave … judges …
about the space of four hundred and fifty years—As this
appears to contradict
21. God gave … them Saul … of the tribe of Benjamin—That the speaker was himself of the same name and of the same tribe, has often been noticed as in all likelihood present to the apostle's mind while speaking.
forty years—With this length of Saul's reign (not mentioned in the Old Testament), Josephus coincides [Antiquities, 6.14.9].
22. I have found David, &c.—This
quotation is the substance of
23-25. Of this man's seed hath God, according to
… promise, raised unto Israel a Saviour, Jesus—The
emphasis on this statement lies: (1) in the seed from which
Christ sprang—David's—and the promise to that
effect, which was thus fulfilled; (2) on the character in which
this promised Christ was given of God—"a Saviour." His personal name "Jesus" is emphatically added, as designed to express
that very character. (See on
26-31. children … of Abraham, and whosoever among you feareth God—Gentile proselytes.
to you is the word of this salvation sent—both being regarded as one class, as "the Jew first," to whom the Gospel was to be addressed in the first instance.
27. For they that dwell at Jerusalem, and their rulers, because they knew him not, &c.—The apostle here speaks as if the more immediate guilt of Christ's death lay with the rulers and people of the metropolis, to which he fondly hoped that those residing at such a distance as Antioch would not set their seal.
28. found no cause of death—though they
sought it (
29. they took him down … and laid him in a sepulchre—Though the burial of Christ was an act of honor and love to Him by the disciples to whom the body was committed, yet since His enemies looked after it and obtained a guard of soldiers to keep watch over it as the remains of their own victim, the apostle regards this as the last manifestation on their part of enmity to the Saviour, that they might see how God laughed all their precautions to scorn by "raising Him from the dead."
31. he was seen many days of them which came up with him from Galilee to Jerusalem, &c.—that is, by those who, having gone out and in with Him in closest intimacy during all His public ministry, which lay chiefly in Galilee, and having accompanied Him on His last journey to Jerusalem, could not possibly be mistaken as to the identity of the risen One, and were therefore unexceptionable and sufficient witnesses.
33. God hath fulfilled the same—"hath completely fulfilled."
in that he hath raised up Jesus again—literally, "raised up"; but the meaning is (notwithstanding the contrary opinion of many excellent interpreters) "from the dead"; as the context plainly shows.
as it is written in the second psalm—in many manuscripts "the first Psalm"; what we call the first being regarded by the ancient Jews as only an introduction to the Psalter, which was considered to begin with the second.
this day have I begotten thee—As the
apostle in
34-37. now no more to return to
corruption—that is, to the grave where death reigns; and
compare
I will give you the sure mercies of
David—(
36. For David, after he had served his own generation by the will of God—rather, "served," in his own generation, the will (or "counsel") of God; yielding himself an instrument for the accomplishment of God's high designs, and in this respect being emphatically "the man after God's own heart." This done, he "fell asleep, and was gathered to his fathers, and saw corruption." David, therefore (argues the apostle), could not be the subject of his own prediction, which had its proper fulfilment only in the resurrection of the uncorrupted body of the Son of God, emphatically God's "Holy One."
38-41. the forgiveness of sins—the first necessity of the sinner, and so the first experienced blessing of the Gospel.
39. by him all that believe are justified from all things—The sense requires that a pause in the sentence be made here: "By him the believer is absolved from all charges of the law." What follows,
from which ye could not be justified by the law of Moses—is not an exceptional but an explanatory clause. The meaning is not, "Though the law justifies from many things, it cannot justify from all things, but Christ makes up all deficiencies"; but the meaning is, "By Christ the believer is justified from all things, whereas the law justifies from nothing." (Note.—The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to the justified themselves: and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, which is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His Messiahship by His resurrection, in the Epistles to believers His death as the way of reconciliation is fully unfolded).
40. Beware, therefore, &c.—By this awful warning of the Old Testament the apostle would fain "shut them up unto the faith."
41. ye will not believe though a man declare it
unto you—that is, even on unexceptionable testimony. The
words, from
42, 43. And when the Jews were gone out of the
synagogue, the Gentiles besought that these words might be preached to
them the next sabbath—rather (according to what is beyond
doubt the true reading), "Now, as they were going out [of the
synagogue], they besought"—that is, not the Gentiles, whose case
comes in afterwards, but the mixed congregation of Jews and proselytes,
to whom the discourse had been addressed, entreated to have another
hearing of such truths; those of them, that is, who had been impressed.
"And after the breaking up of the synagogue, many of" both classes,
Jews and religious; proselytes, followed Paul and Barnabas (observe,
from this time forward, the inverted order of these names; except
43. who, speaking to them—following up the discourse in the synagogue by some further words of encouragement.
persuaded them to continue in the grace of
God—which they had experienced through the Gospel. (Compare
44-48. the next sabbath came almost the whole city together to hear the word of God—the intervening days having been spent in further inquiry and instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers, into the synagogue.
45. But when the Jews—those zealots of exclusive Judaism.
saw the multitudes, they were filled with envy—rather, "indignation," and broke out in their usual manner.
contradicting and blaspheming—There is nothing more awful than Jewish fury and execration of the name of Jesus of Nazareth, when thoroughly roused.
46. Then Paul and Barnabas waxed bold, and said, &c.—This is in the highest style of a last and solemn protestation.
It was necessary that the word should first have
been spoken to you—See the direction of Christ in
since ye judge yourselves unworthy of everlasting life—pass sentence upon yourselves.
47. For so hath the Lord commanded us, saying, &c.—These and other predictions must have been long before this brought vividly home to Paul's mind in connection with his special vocation to the Gentiles.
I have set thee—that is, Messiah; from which Paul inferred that he was but following out this destination of his Lord, in transferring to the Gentiles those "unsearchable riches" which were now by the Jews rejected and despised.
48. when the Gentiles heard this, they were glad—to perceive that their accession to Christ was a matter of divine arrangement as well as apostolic effort.
and glorified the word of the Lord—by a cordial reception of it.
and as many as were ordained to eternal life believed—a very remarkable statement, which cannot, without force, be interpreted of anything lower than this, that a divine ordination to eternal life is the cause, not the effect, of any man's believing.
49-52. And the word of the Lord was published throughout all the region—implying some stay in Antioch and missionary activity in its vicinity.
50. the devout and honourable women—female proselytes of distinction, jaundiced against the new preachers by those Jewish ecclesiastics to whom they had learned to look up. The potent influence of the female character both for and against the truth is seen in every age of the Church's history.
expelled them—an easier thing than to refute them.
51. shook off the dust of their feet against
them—as directed (
came unto Iconium—a populous city about forty-five miles southeast from Pisidian Antioch: at the foot of Mount Taurus; on the borders of Lycaonia, Phrygia, and Pisidia; and in later times largely contributing to the consolidation of the Turkish empire.
52. the disciples—who, though not
themselves expelled, had to endure sufferings for the Gospel, as we
learn from
were filled with joy and with the Holy Ghost—who not only raised them above shame and fear, as professed disciples of the Lord Jesus, but filled them with holy and elevated emotions.
CHAPTER 14
"After this detailed account of Paul's labors at Pisidian Antioch, Luke subjoins only brief notices of his further labors, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape" [Olshausen].
1. they went both together into the synagogue—Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.
a … multitude … of the Greeks
believed—meaning probably the religious proselytes, as
opposed to "the Gentiles" mentioned
3. Long time therefore abode they—because in spite of opposition they were meeting with so much success.
speaking boldly in the Lord—rather, "in dependence on the Lord," that is, on their glorified Head.
who gave testimony to the word of his grace—a notable definition of the Gospel, whose whole burden is GRACE.
and granted—"granting," that is, who confirmed the Gospel by granting miraculous attestation to it. (The "and" is wanting in the best manuscripts).
5. an assault made … to stone
them—rather here, "an impetuous movement" with a view to
stoning them: for in
fled—(See
6. unto Lystra and Derbe—the one some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere near the bases of what are called the Black Mountains and the roots of Mount Taurus; but their exact position has not yet been discovered.
There being no mention of the synagogue at Lystra, it is probable there were too few Jews there to form one.
8-10. there sat there a certain man … a
cripple from his mother's womb … The same heard Paul
speak—in the open air and (
9. who steadfastly beholding him—as he did Elymas the sorcerer when about to work a miracle on him.
and perceiving that he had faith to be healed—Paul may have been led by the sight of this cripple to dwell on the Saviour's miracles of healing, and His present power; and perceiving from the eagerness with which the patient drank in his words, that he was prepared to put his own case into the Redeemer's hands, the Spirit of the glorified Physician came all upon Paul, and "with a loud voice" he bade him "stand upright upon his feet." The effect was instantaneous—he sprang to his feet "and walked."
11-13. in the speech of Lycaonia—whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known.
The gods are come down to us in the likeness of men—the language of an unsophisticated people. But "that which was a superstition in Lycaonia, and for which the whole "creation" groaned, became a reality at Bethlehem" [Webster and Wilkinson].
12. they called Barnabas, Jupiter—the father of the gods, from his commanding mien (Chrysostom thinks).
and Paul, Mercurius—the god of eloquence and the messenger and attendant of Jupiter, in the heathen mythology.
13. the priest of Jupiter, which was before their city—that is, whose temple stood
before their city, brought oxen and garlands—to crown the victims and decorate, as on festive occasions, the porches.
14-18. when … Barnabas and Paul heard—Barnabas is put first here, apparently as having been styled the "Jupiter" of the company.
they rent their clothes and ran in—rather (according to the true reading), "ran forth."
among the people, crying out … Sirs, why do ye these things?—This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which affects the honor of God which Christianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself to be wounded in all dishonor done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him.
15. We … are men of like passions, &c.—How unlike either imposture or enthusiasm is this, and how high above all self-seeking do these men of Christ show themselves to be!
unto the living God—This is the most glorious and distinctive of all the names of God. It is the familiar phraseology of the Old Testament. which, in such contrast with all that is to be found within the literature of heathenism, is shown to be, with its sequel, the New Testament, the one Book of the true religion.
who made heaven, and earth, and the sea, and all … therein—This idea of creation, utterly unknown alike to rude and to cultivated heathenism, would not only define what was meant by "the living God," but open up a new world to the more thoughtful part of the audience.
16. Who in times past suffered all nations to walk
in their own ways—that is, without extending to them the
revelation vouchsafed to the seed of Abraham, and the grace attending
it; compare
17. Nevertheless he left not himself without witness—Though the heinousness of idolatry is represented as so much less in the heathen, by how much they were outside the pale of revealed religion, he takes care to add that the heathen have divine "witness" enough to leave them "without excuse."
he did good—scattering His beneficence everywhere and in a thousand forms.
rain from heaven, and fruitful seasons—on which human subsistence and all human enjoyment depend. In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the greater effect.
filling our hearts with food and gladness—a natural colloquialism, the heart being gladdened by the food supplied to the body.
18. with these sayings scarce restrained they the
people that they had not done sacrifice to them—In spite of
this, and Peter's repudiation of all such honor (
19. came thither certain Jews from Antioch and Iconium—Furious zeal that would travel so far to counteract the missionaries of the Cross!
persuaded the people—"the multitudes."
and having stoned Paul—(See on
drew him out of the city—By
comparing this with
20. as the disciples stood round about
him—sorrowing. So his labors here had not been in vain:
"Disciples" had been gathered, who now rallied around the bleeding
body. And one appears to have been gained on this occasion, of far
more importance than all the rest—Timotheus. See on
he rose up—It is possible that this recovery was natural; the insensibility occasioned by such treatment as he had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows.
came into the city—Noble intrepidity!
next day he departed with Barnabas to
Derbe—a journey for which he could hardly be fit if his
recovery had been natural. (As to Derbe, see on
21. and when they had preached … to that
city and had taught many—rather, "had made many disciples"
(Margin); but probably without suffering any persecution, as
Derbe is not mentioned along with Antioch, Iconium, and Lystra (
21, 22. they returned … to Lystra, Iconium, and Antioch, confirming the souls, &c.—At Derbe, Paul was not far from the well-known pass which leads down from the central tableland to Cilicia and Tarsus. But his thoughts did not center in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep in the desert the disciples whom his Master had enabled him to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable suffering, and fencing round by permanent institutions. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation" [Howson].
23, 24. when they had ordained them
elders—literally, "chosen by show of hands." But as that
would imply that this was done by the apostles' own hands, many render
the word, as in our version, "ordained." Still, as there is no evidence
in the New Testament that the word had then lost its proper meaning, as
this is beyond doubt its meaning in
and had prayed with fasting—literally,
"fastings," thus setting them solemnly apart. This last clause confirms
our interpretation of the former. For if "ordination" was by prayer and
fasting (see
they commended—"committed"
them—that is, all these churches.
to the Lord—Jesus.
25. when they had preached the word in Perga—now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit.
they went down into Attaila—a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria.
26. sailed to Antioch, from whence they had been
recommended—(See on
27. when they had gathered the church together, they rehearsed all that God had done with them, &c.—As their call and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager joy, convened the church and gave their report of "all that God had done with them," that is, by and for them.
and how—in particular.
he had opened the door of faith to the
Gentiles—to such even as before had not been proselytes. (See
on
28. there they abode long time—"no little time." From the commencement of the mission till they left Antioch to go up to attend the council at Jerusalem, some four or five years elapsed; and as the missionary journey would probably occupy less than two years, the rest of the time would be the period of their stay at Antioch. (But see Chronological Table.)
CHAPTER 15
1, 2. certain men—See the description of
them in
2. Paul and Barnabas—now the recognized heads of the Church at Antioch.
had no small dissension and disputation with them, they determined—that is, the church did.
that Paul and Barnabas, and certain others of
them—Titus was one (
should go up to Jerusalem … about this question—That such a deputation should be formally despatched by the Church of Antioch was natural, as it might be called the mother church of Gentile Christianity.
3-6. being brought on their way by the church—a kind of official escort.
they passed through Phenice—(See on
and Samaria, declaring the conversion of the
Gentiles, and they caused great joy to the brethren—As the
converts in those parts were Jewish (
4. And when they were come to
Jerusalem—This was Paul's Third Visit
to Jerusalem after his conversion, and on this occasion took
place what is related in
were received of the church, and the apostles and elders—evidently at a meeting formally convened for this purpose: the deputation being one so influential, and from a church of such note.
they declared all things that God had done with
them—(See on
6. the apostles and elders came together to
consider of this—but in presence, as would seem, of the
people (
7. Peter, &c.—This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago—probably about fifteen years before this.
made choice … that the Gentiles by my
mouth—(See on
8. God, which knoweth the hearts—implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
9. put no difference between us and them:
purifying their hearts by faith—"Purification" here refers to
"sprinkling (of the conscience by the blood of Jesus) from dead works
to serve the living God." (See on
10. why tempt—"try," "provoke"
ye God—by standing in the way of His declared purpose.
to put a yoke upon the neck of the
disciples, &c.—He that was circumcised became thereby
bound to keep the whole law. (See
11. through the grace of the Lord Jesus—that is, by that only.
we shall be saved, even as they—circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.
12. Then all … gave audience to Barnabas and
Paul—On this order of the names here, see on
declaring what miracles and signs God wrought among the Gentiles by them—This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.
13. James answered, saying,
&c.—Whoever this James was (see on
14-17. Simeon—a Hebrew variation
of Simon, as in
hath declared how God at the
first—answering to Peter's own expression "a good while ago"
(
did visit the Gentiles to take out of them—in the exercise of His adorable sovereignty.
a people for his name—the honor of his name, or for His glory.
15. to this agree the words of the
prophets—generally; but those of Amos (
18, 19. Known unto God are all his works from the beginning—He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.
19. Wherefore, my sentence—or "judgment."
is, that we trouble not—with Jewish obligations.
them which from among the Gentiles are turned to God—rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.
20. But … that they abstain from pollutions of idols—that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.
and from fornication—The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.
and from things strangled—which had the blood in them.
and from blood—in every form, as
peremptorily forbidden to the Jews, and the eating of which, therefore,
on the part of the Gentile converts, would shock their prejudices. See
on
21. For Moses of old time hath in every city them that preach him … every sabbath day—thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.
22, 23. Judas surnamed
Barsabas—therefore not the apostle "Judas the brother of
James" (
and Silas—the same as "Silvanus" in
the Epistles. He became Paul's companion on his second missionary
journey (
chief men among the brethren—selected
purposely as such, to express the honor in which they held the church
at Antioch, and the deputies they had sent to the council, and, as the
matter affected all Gentile converts, to give weight to the written
decision of this important assembly. They were "prophets,"
23. And they wrote … by them—This
is the first mention in the New Testament history of writing as
an element in its development. And the combination here of written and
oral transmission of an important decision reminds us of the first
occasion of writing mentioned in the Old Testament, where a similar
combination occurs (
greeting—The only other place in the
New Testament where this word occurs (except in the letter of Lysias,
the Gentiles in Antioch, and Syria, and
Cilicia—showing that churches then existed in Cilicia as well
as Syria, which owed their existence, in all likelihood, to Paul's
labors during the interval between his return to Tarsus (
24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words—without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.
subverting your souls—Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.
25. our beloved Barnabas and
Paul—Barnabas is put first here, and in
26. Men that have hazarded—literally, "rendered up," as in will they did.
their lives for the name of our Lord Jesus
Christ—Noble testimony to those beloved men! It was doubtless
prompted more immediately by the narrative they had just listened to
from their own lips (
Judas and Silas … shall tell you the same … by mouth—Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.
28, 29. For it seemed good to the Holy Ghost and to us, &c.—The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:—a great principle this for the Church in all time.
to lay upon you no greater burden than these
necessary things … from which if ye keep yourselves, ye shall do
well—The whole language of these prohibitions, and of
31-33. they rejoiced for the
consolation—As the same word is in
32. Judas and Silas, being prophets themselves—that is, inspired teachers.
exhorted the brethren with many words—"much discourse."
and confirmed them—opening up, no
doubt, the great principle involved in the controversy now settled, of
gratuitous salvation, or the purification of the heart by faith alone
(as expressed by Peter,
33. were let go in peace—with peace, as the customary parting salutation.
34, 35. it pleased Silas—Silas determined.
to abide there still—(The authorities
against the insertion of this verse are strong. It may have been
afterwards added to explain
35. Paul … and Barnabas continued in Antioch, teaching—to the disciples.
and preaching—to those without.
the word of the Lord, with many others—other laborers.
also—How rich must Antioch at this
time have been in the ministrations of the Gospel! (For a painful
scene on this occasion between Paul and Peter, see
36. And some days after—How long is a matter of conjecture.
Paul said to Barnabas, Let us go again and visit our brethren—the true reading is, "the brethren."
in every city where we have preached … and see how they do—whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [Bengel]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [Howson].
37. Barnabas determined to take with them John
… Mark—his nephew (
38. But Paul thought not good to take him with them who departed from them—that is, who had departed; but the word is stronger than this—"who stood aloof" or "turned away" from them.
from Pamphylia, and went not with them to the
work—the work yet before them. The allusion is to what is
recorded in
39. And the contention was so sharp between them—such was the "irritation," or "exacerbation."
that they departed asunder one from the
other—Said they not truly to the Lystrians that they were
"men of like passions with them"; (
and so Barnabas took Mark, and sailed unto
Cyprus; and Paul chose Silas—(See on
40. and departed, being recommended … to the
grace of God—(No doubt by some solemn service; see
41. and he went through Syria and Cilicia, confirming the churches—"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [Howson]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [Olshausen].
CHAPTER 16
PAUL'S SECOND MISSIONARY JOURNEY.
41. he went through Syria and
Cilicia—(See on
1-5. Then came he to Derbe and Lystra; and,
behold, a certain disciple was there—that is, at Lystra (not
Derbe, as some conclude from
named Timotheus—(See on
the son of a certain …
Jewess—"The unfeigned faith which dwelt first in his
grandmother Lois" descended to "his mother Eunice," and thence it
passed to this youth (
but his father was a Greek—Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [Howson].
3. Him would Paul have to go forth with
him—This is in harmony with all we read in the Acts and
Epistles of Paul's affectionate and confiding disposition. He had no
relative ties which were of service to him in his work; his companions
were few and changing; and though Silas would supply the place of
Barnabas, it was no weakness to yearn for the society of one who might
become, what Mark once appeared to be, a son in the Gospel
[Howson]. And such he indeed proved to
be, the most attached and serviceable of his associates (
took and circumcised him—a rite which every Israelite might perform.
because of the Jews … for they knew all
that his father was a Greek—This seems to imply that the
father was no proselyte. Against the wishes of a Gentile father no
Jewish mother was, as the Jews themselves say, permitted to circumcise
her son. We thus see why all the religion of Timothy is traced to the
female side of the family (
4, 5. And as they went through the cities, they delivered … the decrees … And so were the churches established in the faith, and increased in number daily—not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.
6-8. Now when they had gone throughout Phrygia and
the region of Galatia—proceeding in a northwesterly
direction. At this time must have been formed "the churches of Galatia"
(
and were forbidden of the Holy
Ghost—speaking by some prophet, see on
to preach the word in Asia—not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
7. After they were come to Mysia—where,
as being part of Roman Asia, they were forbidden to labor (
they assayed—or attempted
to go into—or, towards.
Bithynia—to the northeast.
but the Spirit—speaking as before.
suffered them not—probably because,
(1) Europe was ripe for the labors of this missionary party; and (2)
other instruments were to be honored to establish the Gospel in the
eastern regions of Asia Minor, especially the apostle Peter (see
8. came down to Troas—a city on the northeast coast of the Ægean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.
9, 10. a vision appeared to Paul in the night—while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him,
saying, Come over into Macedonia, and help us—Stretching his
eye across the Ægean Sea, from Troas on the northeast, to the
Macedonian hills, visible on the northwest, the apostle could hardly
fail to think this the destined scene of his future labors; and, if he
retired to rest with this thought, he would be thoroughly prepared for
the remarkable intimation of the divine will now to be given him. This
visional Macedonian discovered himself by what he said. But it was a
cry not of conscious desire for the Gospel, but of deep
need of it and unconscious preparedness to receive it,
not only in that region, but, we may well say, throughout all that
western empire which Macedonia might be said to represent. It was a
virtual confession "that the highest splendor of heathendom, which we
must recognize in the arts of Greece and in the polity and imperial
power of Rome, had arrived at the end of all its resources. God had
left the Gentile peoples to walk in their own ways (
10. And after he had seen the vision, immediately we endeavoured to go into Macedonia—The "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [Wies], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.
11, 12. Therefore loosing from Troas, we came—literally, "ran."
with a straight course—that is, "ran before the wind."
to Samothracia—a lofty island on the
Thracian coast, north from Troas, with an inclination westward. The
wind must have set in strong from the south or south-southeast to bring
them there so soon, as the current is strong in the opposite direction,
and they afterwards took five days to what they now did in two (
next day to Neapolis—on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
12. Philippi … the chief—rather, perhaps, "the first"
city of that part of Macedonia—The meaning appears to be—the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact.
a colony—that is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.
12, 13. we were in that city abiding certain days—waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.
13. on the sabbath day—the first after their arrival, as the words imply.
we went out of the city—rather, as the true reading is, "outside of the (city) gate."
by a river-side—one of the small streams which gave name to the place ere the city was founded by Philip of Macedon.
where prayer was wont to be made—or a
prayer-meeting held. It is plain there was no synagogue at Philippi
(contrast
we sat down and spake unto the women, &c.—a humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.
14, 15. Lydia—a common name among the Greeks and Romans.
a seller of purple, of the city of
Thyatira—on the confines of Lydia and Phrygia. The Lydians,
particularly the inhabitants of Thyatira, were celebrated for their
dyeing, in which they inherited the reputation of the Tyrians.
Inscriptions to this effect, yet remaining, confirm the accuracy of our
historian. This woman appears to have been in good circumstances,
having an establishment at Philippi large enough to accommodate the
missionary party (
which worshipped God—that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened—that is,
the Lord Jesus (see
that she attended to the things … spoken by Paul—"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth—that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
15. And when … baptized … and her household—probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church.
she besought us, saying, If ye have judged me to be faithful to the Lord—the Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression.
And she constrained us—The word seems to imply that they were reluctant, but were overborne.
16-18. as we went to prayer—The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a … damsel—a female servant, and
in this case a slave (
possessed of a spirit of divination—or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
17. These men are servants of the most high
God, &c.—Glorious testimony! But see on
this did she many days—that is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.
18. Paul being grieved—for the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.
19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas—as the leading persons.
and drew them into the market-place—or Forum, where the courts were.
to the magistrates, saying, &c.—We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
20. These men, being Jews—objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city—See
similar charges,
21. And teach customs, which are not lawful for us
to receive, neither to observe, being Romans—Here also there
was a measure of truth; as the introduction of new gods was forbidden
by the laws, and this might be thought to apply to any change of
religion. But the whole charge was pure hypocrisy; for as these men
would have let the missionaries preach what religion they pleased if
they had not dried up the source of their gains, so they conceal the
real cause of their rage under color of a zeal for religion, and law,
and good order: so
22. the multitude rose up together against
them—so
the magistrates rent off their—Paul's and Silas'
clothes—that is, ordered the lictors,
or rod-bearers, to tear them off, so as to expose their naked bodies
(see on
and commanded to beat them—without any
trial (
23, 24. when they had laid many stripes upon
them—the bleeding wounds from which they were not washed till
it was done by the converted jailer (
charged the jailer … who … thrust them into the inner prison—"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [Howson].
24. made their feet fast in the stocks—an instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (Origen at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.
25. And at midnight Paul and Silas prayed and sang
praises—literally, "praying, were singing praises"; that is,
while engaged in pouring out their hearts in prayer, had broken forth
into singing, and were hymning loud their joy. As the word here
employed is that used to denote the Paschal hymn sung by our Lord and
His disciples after their last Passover (
and the prisoners heard them—literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
26-28. And suddenly there was a great earthquake—in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands—that is, the bands of all the prisoners.
were loosed—not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
27. the keeper … awaking … drew
… his sword, and would have killed himself,
&c.—knowing that his life was forfeited in that case (
28. But Paul cried with a loud voice—the better to arrest the deed.
Do thyself no harm, for we are all here—What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment—anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle—what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:—as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.
29, 30. Then he called for a light, and sprang in … and fell down before Paul and Silas, and brought them out and said—How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
30. Sirs, what must I do to be saved?—If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the "trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given—that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to-day—"These men are the servants of the most high God, which show unto us the way of salvation"—words proclaiming not only the divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstances—words evidencing something divine about them. Then would flash across him the light of a new discovery; "That was a true cry which the Pythoness uttered, 'These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that way of salvation!'" Substantially, this is the cry of every awakened sinner, though the degree of light and the depths of anxiety it expresses will be different in each case.
31-34. Believe on the Lord Jesus Christ, and thou shalt be saved—The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation—the how being a matter for after teaching.
thou shalt be saved, and thy
house—(See on
32. And they spake unto him the word of the Lord—unfolding now, doubtless, more fully what "the Lord Jesus Christ" was to whom they had pointed his faith, and what the "salvation" was which this would bring him.
and to all that were in his house—who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message "to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word).
33. And he took them—the word implies change of place.
the same hour of the night, and washed their stripes—in the well or fountain which was within or near the precincts of the prison [Howson]. The mention of "the same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indifferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief.
and was baptized, he and all his, straightway—probably at the same fountain, since it took place "straightway"; the one washing on his part being immediately succeeded by the other on theirs.
34. And when he had brought them into his house, he set meat before them and rejoiced, believing—that is, as the expression implies, "rejoiced because he had believed."
in God—as a converted heathen, for the faith of a Jew would not be so expressed [Alford].
with all his house—the wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [Baumgarten].
35, 36. when it was day, the magistrates sent the sergeants, saying, Let those men go—The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
36. the keeper—overjoyed to have such orders to execute.
told this … to Paul … now therefore … go in peace—Very differently did Paul receive such orders.
37. Paul said unto them—to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly—The
publicity of the injury done them, exposing their naked and
bleeding bodies to the rude populace, was evidently the most stinging
feature of it to the apostle's delicate feeling, and to this
accordingly he alludes to the Thessalonians, probably a year after:
"Even after we had suffered before, and were shamefully
entreated (or 'insulted') as ye know at Philippi" (
uncondemned—unconvicted on trial.
being Romans—(See on
and cast us into prison—both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out—hurry us
out—see
privily?—Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily—no, indeed.
but let them come themselves and fetch us out—by open and formal act, equivalent to a public declaration of their innocence.
38. they feared when they heard they were Romans—their authority being thus imperilled; for they were liable to an action for what they had done.
39, 40. And they came—in person.
and besought them—not to
complain of them. What a contrast this suppliant attitude of the
preachers of Philippi to the tyrannical air with which they had the day
before treated the preachers! (See
brought them out—conducted them forth from the prison into the street, as insisted on.
and desired—"requested."
them to depart out of the city—perhaps fearing again to excite the populace.
40. And they went out of the prison—Having attained their object—to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted—they had no mind to carry the matter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded; in any other view, nothing of this nature is set store by:—an example this for all ages.
and entered into the house of Lydia—as if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience.
and when they had seen the brethren—not only her family and the jailer's, but probably others now gained to the Gospel.
they comforted them—rather, perhaps, "exhorted" them, which would include comfort. "This assembly of believers in the house of Lydia was the first church that had been founded in Europe" [Baumgarten].
and departed—but not all; for two of
the company remained behind (see on
CHAPTER 17
1. when they had passed through Amphipolis—thirty-three miles southwest of Philippi, on the river Strymon, and at the head of the gulf of that name, on the northern coast of the Ægean Sea.
and Apollonia—about thirty miles southwest of Amphipolis; but the exact site is not known.
they came to Thessalonica—about
thirty-seven miles due west from Apollonia, at the head of the Thermaic
(or Thessalonian) Gulf, at the northwestern extremity of the Ægean
Sea; the principal and most populous city in Macedonia. "We see at once
how appropriate a place it was for one of the starting-points of the
Gospel in Europe, and can appreciate the force of what Paul said to the
Thessalonians within a few months of his departure from them: "From
you, the word of the Lord sounded forth like a trumpet, not only in
Macedonia and Achaia, but in every place,"" (
where was a synagogue of the Jews—implying that (as at Philippi) there was none at Amphipolis and Apollonia.
2-4. Paul, as his manner was—always to begin with the Jews.
went in unto them—In writing to the
converts but a few months after this, he reminds them of the courage
and superiority to indignity, for the Gospel's sake, which this
required after the shameful treatment he had so lately experienced at
Philippi (
3. Opening and alleging that Christ must needs have suffered, &c.—His preaching, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (1) that the predicted Messiah was to be a suffering and dying, and therefore a rising, Messiah; (2) that this Messiah was none other than Jesus of Nazareth.
4. consorted—cast in their lot.
with Paul and Silas—Compare
of the chief women—female proselytes
of distinction. From the First Epistle to the Thessalonians it appears
that the converts were nearly all Gentiles; not only such as had before
been proselytes, who would be gained in the synagogue, but such as up
to that time had been idolaters (
5-9. the Jews … moved with envy—seeing their influence undermined by this stranger.
lewd fellows of the baser sort—better, perhaps, "worthless market people," that is, idle loungers about the market-place, of indifferent character.
gathered a company—rather, "having raised a mob."
assaulted the house of Jason—with whom
Paul and Silas abode (
sought to bring them—Jason's lodgers.
6. And when they found them not, they drew Jason and certain brethren unto the rulers—literally, "the politarchs"; the very name given to the magistrates of Thessalonica in an inscription on a still remaining arch of the city—so minute is the accuracy of this history.
crying, These that have turned the world upside
down—(See on
7. all do contrary to the decrees of Cæsar, &c.—meaning, probably, nothing but what is specified in the next words.
saying … there is another king, one
Jesus—(See on
9. And when they had taken security of Jason and of the other—"the others"—probably making them deposit a money pledge that the preachers should not again endanger the public peace.
10-12. the brethren immediately sent away Paul and Silas by night—for it would have been as useless as rash to attempt any further preaching at that time, and the conviction of this probably made his friends the more willing to pledge themselves against any present continuance of missionary effort.
unto Berea—fifty or sixty miles southwest of Thessalonica; a town even still of considerable population and importance.
11. These were more noble than those in
Thessalonica—The comparison is between the Jews of the
two places; for the triumphs of the Gospel at Thessalonica were mostly
among the Gentiles. See on
in that they received the word with all
readiness of mind—heard it not only without prejudice, but
with eager interest, "in an honest and good heart" (
searched the scriptures daily whether those things were so—whether the Christian interpretation which the apostle put upon the Old Testament Scriptures was the true one.
12. Therefore many of them believed—convinced that Jesus of Nazareth whom Paul preached was indeed the great Promise and Burden of the Old Testament. From this it is undeniable, (1) that the people, no less than the ministers of the Church, are entitled and bound to search the Scriptures; (2) that they are entitled and bound to judge, on their own responsibility, whether the teaching they receive from the ministers of the Church is according to the word of God; (3) that no faith but such as results from personal conviction ought to be demanded, or is of any avail.
of honourable women which were Greeks, and of men—which were Greeks.
not a few—"The upper classes in these European-Greek and Romanized towns were probably better educated than those of Asia Minor" [Webster and Wilkinson].
13. the Jews of Thessalonica … came thither also—"like hunters upon their prey, as they had done before from Iconium to Lystra" [Howson].
14. immediately the brethren—the converts gathered at Berea.
sent away Paul—as before from
Jerusalem (
to go as it were to the sea—rather, perhaps, "in the direction of the sea." Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither.
Silas and Timotheus abode there
still—"to build it up in its holy faith, to be a comfort and
support in its trials and persecutions, and to give it such
organization as might be necessary" [Howson]. Connecting this with the apostle's leaving
Timothy and Luke at Philippi on his own departure (see on
15. Silas and Timotheus to come to him with all
speed—He probably wished their company and aid in addressing
himself to so new and great a sphere as Athens. Accordingly it is added
that he "waited for them" there, as if unwilling to do anything till
they came. That they did come, there is no good reason to doubt (as
some excellent critics do). For though Paul himself says to the
Thessalonians that he "thought it good to be left at Athens alone"
(
16, 17. wholly given to idolatry—"covered with idols"; meaning the city, not the inhabitants. Petronius, a contemporary writer at Nero's court, says satirically that it was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. "The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the first contact, therefore, which the Spirit of Christ came into with the sublimest creations of human art, the judgment of the Holy Ghost—through which they have all to pass—is set up as "the strait gate," and this must remain the correct standard for ever" [Baumgarten].
17. Therefore disputed—or, discussed.
he in the synagogue with the Jews—The sense is not, "Therefore went he to the Jews," because the Gentile Athenians were steeped in idolatry; but, "Therefore set he himself to lift up his voice to the idol city, but, as his manner was, he began with the Jews."
and with the devout persons—Gentile proselytes. After that,
in the market—the Agora, or place of public concourse.
daily with them that met with him—or "came in his way."
18-21. certain … of the Epicureans—a well-known school of atheistic materialists, who taught that pleasure was the chief end of human existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning.
and of the Stoics—a celebrated school of severe and lofty pantheists, whose principle was that the universe was under the law of an iron necessity, the spirit of which was what is called the Deity: and that a passionless conformity of the human will to this law, unmoved by all external circumstances and changes, is the perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, both were alike hostile to the Gospel. "The two enemies it has ever had to contend with are the two ruling principles of the Epicureans and Stoics—Pleasure and Pride" [Howson].
What will this babbler say?—The word, which means "a picker-up of seeds," bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contempt for any pretended teacher.
a setter forth of strange gods—"demons," but in the Greek (not Jewish) sense of "objects of worship."
because he preached Jesus and the resurrection—Not as if they thought he made these to be two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world.
19. they took him, and brought him to Areopagus—"the hill where the most awful court of judicature had sat from time immemorial to pass sentence on the greatest criminals, and to decide on the most solemn questions connected with religion. No place in Athens was so suitable for a discourse on the mysteries of religion" [Howson]. The apostle, however, was not here on his trial, but to expound more fully what he had thrown out in broken conversations in the Agora.
21. all the Athenians … spent their time in nothing else but to tell or hear some new thing—literally, "newer thing," as if what was new becoming presently stale, they craved something still more new [Bengel]. This lively description of the Athenian character is abundantly attested by their own writers.
22. Then Paul stood … and said—more graphically, "standing in the midst of Mars' hill, said." This prefatory allusion to the position he occupied shows the writer's wish to bring the situation vividly before us [Baumgarten].
I perceive that in all things ye are too superstitious—rather (with most modern interpreters and the ancient Greek ones), "in all respects extremely reverential" or "much given to religious worship," a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion with which their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of the Athenians. (The authorized translation would imply that only too much superstition was wrong, and represents the apostle as repelling his hearers in the very first sentence; whereas the whole discourse is studiously courteous).
23. as I passed by and beheld your devotions—rather, "the objects of your devotion," referring, as is plain from the next words, to their works of art consecrated to religion.
I found an altar … To the—or, "an"
unknown god—erected, probably, to commemorate some divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skilfully fastens at the outset, as the text of his discourse, taking it as evidence of that dimness of religious conception which, in virtue of his better light, he was prepared to dissipate.
Whom therefore ye ignorantly worship—rather, "Whom, therefore, knowing Him not, ye worship," alluding to "The Unknown God."
him declare—announce.
I unto you—This is like none of his
previous discourses, save that to the idolaters of Lycaonia (
24, 25. God that made the world and all … therein—The most profound philosophers of Greece were unable to conceive any real distinction between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, the apostle sets out with a sharp statement of the fact of creation as the central principle of all true religion—not less needed now, against the transcendental idealism of our day.
seeing he is Lord—or Sovereign.
of heaven and earth—holding in free and absolute subjection all the works of His hands; presiding in august royalty over them, as well as pervading them all as the principle of their being. How different this from the blind Force or Fate to which all creatures were regarded as in bondage!
dwelleth not in temples made with
hands—This thought, so familiar to Jewish ears (
25. Neither is worshipped with—ministered unto, served by
men's hands, as though he needed
anything—No less familiar as this thought also is to us, even
from the earliest times of the Old Testament (
seeing he—He Himself.
giveth to all life, and breath, and all
things—The Giver of all cannot surely be dependent for aught
upon the receivers of all (
26, 27. and hath made of one blood all nations of
men to dwell on all the face of the earth—Holding with the
Old Testament teaching, that in the blood is the life (
and hath determined the times before appointed, and the bounds of their habitation—The apostle here opposes both Stoical Fate and Epicurean Chance, ascribing the periods and localities in which men and nations flourish to the sovereign will and prearrangements of a living God.
27. That they should seek the Lord—That is the high end of all these arrangements of Divine Power, Wisdom, and Love.
if haply they might feel after him—as men groping their way in the dark.
and find him—a lively picture of the murky atmosphere of Natural Religion.
though he be not far from every one of us—The difficulty of finding God outside the pale of revealed religion lies not in His distance from us, but in our distance from Him through the blinding effect of sin.
28. For in him we live, and move, and have our being—(or, more briefly, "exist").—This means, not merely, "Without Him we have no life, nor that motion which every inanimate nature displays, nor even existence itself" [Meyer], but that God is the living, immanent Principle of all these in men.
as certain also of your own poets have said, For
we are also his offspring—the first half of the fifth line,
word for word, of an astronomical poem of Aratus, a Greek countryman of
the apostle, and his predecessor by about three centuries. But, as he
hints, the same sentiment is to be found in other Greek poets. They
meant it doubtless in a pantheistic sense; but the truth which
it expresses the apostle turns to his own purpose—to teach a
pure, personal, spiritual Theism. (Probably during his quiet retreat at
Tarsus.
29. Forasmuch then as we are the offspring of God, we ought not to think—The courtesy of this language is worthy of notice.
that the Godhead is like unto gold, or silver, or stone, graven by art and man's device—("graven by the art or device of man"). One can hardly doubt that the apostle would here point to those matchless monuments of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more intelligent pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious service! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God Himself).
30. the times of this ignorance God winked
at—literally (and far better), "overlooked," that is, bore
with, without interposing to punish it, otherwise than suffering the
debasing tendency of such worship to develop itself (compare
but now—that a new light was risen upon the world.
commandeth—"That duty—all along lying upon man estranged from his Creator, but hitherto only silently recommending itself and little felt—is now peremptory."
all men every where to repent—(compare
31. Because he hath appointed a day in the which he will judge the world—Such language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment" [Bengel].
by that man whom he hath
ordained—compare
whereof he hath given assurance unto all men, in that he hath raised him from the dead—the most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed.
32-34. when they heard of the resurrection of the dead, some mocked—As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of the present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the death blow to his fundamental and most cherished ideas; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which it was a primary doctrine, seem otherwise than ridiculous.
others said, We will hear thee again of
this—"an idle compliment to Paul and an opiate to their
consciences, such as we often meet with in our own day. They probably,
like Felix, feared to hear more, lest they should be constrained to
believe unwelcome truths" (
33. So Paul departed—Whether he would have opened, to any extent, the Gospel scheme in this address, if he had not been interrupted, or whether he reserved this for exposition afterwards to earnest inquirers, we cannot tell. Only the speech is not to be judged of as quite complete.
34. Howbeit certain men clave unto him—Instead of mocking or politely waiving the subject, having listened eagerly, they joined themselves to the apostle for further instruction; and so they "believed."
Dionysius the Areopagite—a member of that august tribunal. Ancient tradition says he was placed by the apostle over the little flock at Athens. "Certainly the number of converts there and of men fit for office in the Church was not so great that there could be much choice" [Olshausen].
a woman named Damaris—not certainly one of the apostle's audience on the Areopagus, but won to the faith either before or after. Nothing else is known of her. Of any further labors of the apostle at Athens, and how long he stayed, we are not informed. Certainly he was not driven away. But "it is a serious and instructive fact that the mercantile populations of Thessalonica and Corinth received the message of God with greater readiness than the highly educated and polished Athenians. Two letters to the Thessalonians, and two to the Corinthians, remain to attest the flourishing state of those churches. But we possess no letter written by Paul to the Athenians; and we do not read that he was ever in Athens again" [Howson].
CHAPTER 18
1-4. came to Corinth—rebuilt by Julius
Cæsar on the isthmus between the Ægean and Ionian Seas; the
capital of the Roman province of Achaia, and the residence of the
proconsul; a large and populous mercantile city, and the center of
commerce alike for East and West; having a considerable Jewish
population, larger, probably, at this time than usual, owing to the
banishment of the Jews from Rome by Claudius Cæsar (
2. a Jew … Aquila … with his wife Priscilla—From these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names.
born in Pontus—the most easterly
province of Asia Minor, stretching along the southern shore of the
Black Sea. From this province there were Jews at Jerusalem on the great
Pentecost (
Claudius, &c.—This edict is almost certainly that mentioned by Suetonius, in his life of this emperor [Lives of the Cæsars, "Claudius," 25].
3. tentmakers—manufacturers, probably,
of those hair-cloth tents supplied by the goats of the apostle's native
province, and hence, as sold in the markets of the Levant, called
cilicium. Every Jewish youth, whatever the pecuniary
circumstances of his parents, was taught some trade (see on
4. the Greeks—that is, Gentile
proselytes; for to the heathen, as usual, he only turned when rejected
by the Jews (
5, 6. And when Silas and Timotheus were come from
Macedonia—that is, from Thessalonica, whither Silas had
probably accompanied Timothy when sent back from Athens (see on
Paul was pressed in the spirit—rather
(according to what is certainly the true reading) "was pressed with the
word"; expressing not only his zeal and assiduity in preaching it, but
some inward pressure which at this time he experienced in the
work (to convey which more clearly was probably the origin of the
common reading). What that pressure was we happen to know, with
singular minuteness and vividness of description, from the apostle
himself, in his first Epistles to the Corinthians and Thessalonians
(
6. Your blood be upon your own heads,
&c.—See
from henceforth I will go unto the
Gentiles—Compare
7, 8. he departed thence, and entered into a certain man's house, named Justus—not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [Alford], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.
8. Crispus, the chief ruler of the synagogue,
believed on the Lord with all his house—an event felt to be
so important that the apostle deviated from his usual practice (
many of the Corinthians … believed and were baptized—The beginning of the church gathered there.
9-11. Then spake the Lord to Paul … by a vision, Be not afraid … no man shall set on thee to hurt thee, &c.—From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.
10. I have much people in this
city—"whom in virtue of their election to eternal life He
already designates as His" (compare
11. continued there a year and six months—the whole period of this stay at Corinth, and not merely up to what is next recorded. During some part of this period he wrote his Second Epistle to the Thessalonians. (See Introduction to Second Thessalonians.)
12-17. when Gallio was the deputy—"the
proconsul." See on
13. contrary to the—Jewish
law—probably in not requiring the Gentiles to be circumcised.
14. If it were a matter of wrong or wicked lewdness—any offense punishable by the magistrate.
15. if it be a question of words and names, and of your law … I will be no judge, &c.—in this only laying down the proper limits of his office.
16. drave them, &c.—annoyed at such a case.
17. all the Greeks—the Gentile spectators.
took Sosthenes—perhaps the successor
of Crispus, and certainly the head of the accusing party. It is very
improbable that this was the same Sosthenes as the apostle afterwards
calls "his brother" (
and beat him before the judgment-seat—under the very eye of the judge.
And Gallio cared for none of those things—nothing loath, perhaps, to see these turbulent Jews, for whom probably he felt contempt, themselves getting what they hoped to inflict on another, and indifferent to whatever was beyond the range of his office and case. His brother eulogizes his loving and lovable manners. Religious indifference, under the influence of an easy and amiable temper, reappears from age to age.
18. Paul … tarried … yet a good
while—During his long residence at Corinth, Paul planted
other churches in Achaia (
then took … leave of the brethren, and sailed … into—rather, "for"
Syria—to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded.
with him Priscilla and Aquila—In this
order the names also occur in
having shorn his head in
Cenchrea—the eastern harbor of Corinth, about ten miles
distant, where a church had been formed (
for he—Paul.
had a vow—That it was the Nazarite vow
(
19. he came to Ephesus—the capital of the Roman province of Asia. (See Introduction to Ephesians). It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind.
left them there—Aquila and Priscilla.
but he himself entered into the synagogue—merely taking advantage of the vessel putting in there.
and reasoned with the Jews—the
tense here not being the usual one denoting continuous
action (as in
20. when they desired him to tarry—The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.
21. I must … keep this feast—probably Pentecost, presenting a noble opportunity of preaching the Gospel.
but I will return—the fulfilment of
which promise is recorded in
22. And when he had landed at Cæsarea—where he left the vessel.
and gone up—that is, to Jerusalem.
and saluted the church—In these few
words does the historian despatch the apostle's FOURTH VISIT TO Jerusalem after his conversion. The
expression "going up" is invariably used of a journey to the
metropolis; and thence he naturally "went down to Antioch."
Perhaps the vessel reached too late for the feast, as he seems to have
done nothing in Jerusalem beyond "saluting the Church," and privately
offering the sacrifice with which his vow (
23. And after he had spent some time there—but probably not long.
he departed—little thinking, probably, he was never more to return to Antioch.
went over all … Galatia and Phrygia in
order—visiting the several churches in succession. See on
This is one of the most interesting and suggestive incidental narratives in this precious history.
24, 25. a … Jew named Apollos—a contraction from Apollonius.
born at Alexandria—the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.
eloquent—turning his Alexandrian culture to high account.
and mighty in the scriptures—his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures.
came to Ephesus—on what errand is not known.
25. This man was instructed in the way of the Lord
… knowing only the baptism of John—He was instructed,
probably, by some disciple of the Baptist, in the whole circle of
John's teaching concerning Jesus, but no more: he had yet to learn the
new light which the outpouring of the Spirit at Pentecost had thrown
upon the Redeemer's death and resurrection; as appears from
being fervent in the spirit—His heart warm, and conscious, probably, of his gifts and attainments, he burned to impart to others the truth he had himself received.
he spake and taught diligently—rather,
"accurately" (it is the same word as is rendered "perfectly" in
26. speak boldly in the synagogue, whom when Aquila and Priscilla heard—joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth.
they took him unto them—privately.
and expounded unto him the way of God more
perfectly—opening up those truths, to him as yet unknown, on
which the Spirit had shed such glorious light. (In what appears to be
the true reading of this verse, Priscilla is put before Aquila, as in
27, 28. And when he was disposed—"minded," "resolved."
to pass into Achaia—of which Corinth,
on the opposite coast (see on
the brethren—We had not before heard
of such gathered at Ephesus. But the desire of the Jews to whom Paul
preached to retain him among them for some time (
wrote, exhorting the disciples to receive
him—a beautiful specimen of "letters of recommendation" (as
when he was come, helped them much—was a great acquisition to the Achaian brethren.
which believed through grace—one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as Bengel, Meyer, and others, do, "helped through grace those who believed").
28. For he mightily convinced the Jews—The word is very strong: "stoutly bore them down in argument," "vigorously argued them down," and the tense in that he continued to do it, or that this was the characteristic of his ministry.
showing by the scriptures that Jesus was
Christ—Rather, "that the Christ (or Messiah) was Jesus." This
expression, when compared with
CHAPTER 19
1-3. while Apollos was at Corinth—where
his ministry was so powerful that a formidable party in the Church of
that city gloried in his type of preaching in preference to Paul's
(
Paul having passed through the upper coasts—"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.
came to Ephesus—thus fulfilling his
promise (
finding certain disciples—in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.
2. Have ye received the Holy Ghost since ye
believed?—rather, "Received ye the Holy Ghost when ye
believed?" implying, certainly, that the one did not of necessity carry
the other along with it (see on
We have not so much as heard whether there be
any Holy Ghost—This cannot be the meaning, since the
personality and office of the Holy Ghost, in connection with Christ,
formed an especial subject of the Baptist's teaching. Literally, the
words are, "We did not even hear whether the Holy Ghost was (given)";
meaning, at the time of their baptism. That the word "given" is the
right supplement, as in
4. Then said Paul, John … baptized with the baptism of repentance—water unto repentance.
saying unto the people, that they should believe on him which should come after him—that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.
5-7. When they heard this—not the mere
words reported in
they were baptized—not however by Paul
himself (
in the name of the Lord Jesus—into the whole fulness of the new economy, as now opened up to their believing minds.
6. And when Paul had laid his hands upon them
… they spake with tongues, &c.—See on
8-10. he went into the synagogue and spake boldly
for … three months, &c.—See on
9. when divers—"some."
were hardened, &c.—implying that others, probably a large number, believed.
spake evil of that way before the multitude, he
departed—from the synagogue, as at Corinth (
and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.
disputing—"discoursing" or "discussing."
daily in the school—or lecture hall.
of one Tyrannus—probably a converted teacher of rhetoric or philosophy.
10. this continued … two years—in
addition to the former three months. See on
so that all they which dwelt in—the Roman province of
Asia heard the word of the Lord Jesus, both Jews
and Greeks—This is the "great door and effectual opened unto
him" while resident at Ephesus (
11, 12. God wrought special—no ordinary
miracles by the hands of Paul—implying that he had not been accustomed to work such.
12. So that from his body were brought unto the
sick handkerchiefs or aprons, &c.—Compare
13. vagabond Jews—simply, "wandering
Jews," who went from place to place practicing exorcism, or the art of
conjuring evil spirits to depart out of the possessed. That such a
power did exist, for some time at least, seems implied in
We adjure you by Jesus whom Paul preacheth—a striking testimony to the power of Christ's name in Paul's mouth.
14-17. seven sons of … Sceva … chief of the priests—head, possibly, of one of the twenty-four courts.
15. the evil spirit answered, Jesus I know—"recognize."
and Paul I know—"know intimately," in contrast to them, whom he altogether disowns.
but who are ye?
16. And the man in whom the evil spirit was—Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.
leaped on them … so that they fled … naked and wounded—This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."
18-20. many that believed came and confessed … their deeds—the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
19. Many of them … which used curious arts—The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.
brought their books—containing the mystic formularies.
and burned them before all—The tense, here used graphically, expresses progress and continuance of the conflagration.
counted the price … and found it fifty thousand pieces of silver—about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [Howson].
21, 22. After these things were ended—completed, implying something like a natural finish to his long period of labor at Ephesus.
Paul purposed … when he had passed through Macedonia and Achaia, to go to Jerusalem … After I have been there, I must also see Rome—Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.
22. So he sent into Macedonia … Timotheus
and Erastus—as his pioneers, in part to bring "them into
remembrance of his ways which were in Christ" (
he himself stayed in—the province of
Asia for a season—that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).
23. the same time—of Paul's proposed departure.
about that—"the"
way—So the new religion seemed then to
be designated (
24-26. silver shrines for—"of"
Diana—small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).
gain to the craftsmen—the master-artificers.
25. Whom he called together with the workmen of like occupation—rather, "with the workmen (or fabricators) of such articles," meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.
26. ye see and hear—The evidences of it were to be seen, and the report of it was in everybody's mouth.
that not alone at Ephesus, but almost throughout all Asia, this Paul hath … turned away much people—Noble testimony this to the extent of Paul's influence!
saying that they be no gods which are made with hands—The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.
27. So that not only this our craft is in danger
… but, &c.—that is, "that indeed is a small matter;
but there is something far worse." So the masters of the poor Pythoness
put forward the religious revolution which Paul was attempting
to effect at Philippi, as the sole cause of their zealous alarm, to
cloak the self-interest which they felt to be touched by his success
(
also the temple of the great goddess Diana
… despised, and her magnificence … destroyed, whom all Asia
and the world worshippeth—It was reckoned one of the wonders
of the world. It was built about 550 B.C., of pure white marble, and though burned by a
fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than
before. It was four hundred twenty-five feet long by two hundred twenty
broad, and the columns, one hundred twenty-seven in number, were sixty
feet in height, each of them the gift of a king, and thirty-six of them
enriched with ornament and color. It was constantly receiving new
decorations and additional buildings, statues, and pictures by the most
celebrated artists, and kindled unparalleled admiration, enthusiasm,
and superstition. Its very site is now a matter of uncertainty.
The little wooden image of Diana was as primitive and rude as its
shrine was sumptuous; not like the Greek Diana, in the form of
an imposing huntress, but quite Asiatic, in the form of a many-breasted
female (emblematic of the manifold ministrations of Nature to man),
terminating in a shapeless block. Like some other far-famed idols, it
was believed to have fallen from heaven (
28, 29. Great is Diana of the Ephesians—the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [Strabo in Howson].
29. having caught Gaius and
Aristarchus—disappointed of Paul, as at Thessalonica (
rushed … into the theatre—a vast pile, whose ruins are even now a wreck of immense grandeur [Sir C. Fellowes, Asia Minor, 1839].
30-34. when Paul would have entered in—with noble forgetfulness of self.
unto the people—the demos, that is, the people met in public assembly.
the disciples suffered him not—The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.
31. And certain of the chief of Asia—literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."
33. they drew Alexander out of the multitude, the
Jews putting him forward—rather, "some of the multitude urged
forward Alexander, the Jews thrusting him forward." As the blame of
such a tumult would naturally be thrown upon the Jews, who were
regarded by the Romans as the authors of all religious disturbances,
they seem to have put forward this man to clear them of all
responsibility for the riot. (Bengel's
conjecture, that this was Alexander the coppersmith,
beckoned with the hand—compare
would have made his defence—"offered to speak in defense."
34. But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.—The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.
35-41. when the town-clerk—keeper of the public archives, and a magistrate of great authority.
had appeased—"calmed."
the people—"the multitude," which the very presence of such an officer would go far to do.
he said … what man … knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana—literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [Webster and Wilkinson].
and of the image which fell down from
Jupiter—"from the sky" or "from heaven." See on
36. Seeing that these things cannot be spoken against, &c.—Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?
37. For ye have brought hither these men, which are neither robbers of churches—"temple-plunderers," or sacrilegious persons.
nor yet blasphemers of your goddess—This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed—a lesson this to missionaries and ministers in general.
38. if Demetrius have a matter—of complaint.
against any man, the law is open—rather, "the court days are being held."
and there are deputies—literally
"proconsuls" (see on
39. if ye inquire—"have any question."
concerning other matters—of a public nature.
40. For we—the public authorities.
are in danger of being called in question—by our superiors.
CHAPTER 20
This section of the apostle's life, though peculiarly rich in material, is related with great brevity in the History. Its details must be culled from his own Epistles.
1, 2. departed—after Pentecost (
to go into Macedonia—in pursuance of
the first part of his plan (
It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its
seaport, see on
2. he came into Greece—or Achaia, in
pursuance of the second part of his plan (
3. And there abode three months—Though
the province only is here mentioned, it is the city of Corinth that is meant, as the province of
"Macedonia" (
And when the Jews laid wait for him, as he was
about to sail into Syria—He had intended to embark, probably
at Cenchrea, the eastern harbor of the city, for Palestine, on his
route to Jerusalem, the third part of his plan (
4, 5. there accompanied him into Asia—the province of Asia.
Sopater of Berea—The true reading,
beyond doubt, is, "Sopater [the son] of Pyrrhus of Berea." Some think
this mention of his father was to distinguish him from Sosipater (the
same name in fuller form), mentioned in
of the Thessalonians, Aristarchus—(See
on
and Secundus—of whom nothing else is known.
Gaius of Derbe—Though the Gaius of
and Timotheus—not probably of Derbe,
as one might suppose from this verse, but of Lystra (see on
and of Asia, Tychicus and
Trophimus—The latter was an Ephesian, and probably the former
also. They seem to have put themselves, from this time forward, at the
apostle's disposal, and to the very last been a great comfort to him
(
5, 6. These going before—perhaps to announce and prepare for the apostle's coming.
tarried for us at Troas.
6. And we sailed … from Philippi after the
days of unleavened bread—(that is, the Passover). This,
compared with
came … to Troas—for the third
and last time. (See on
in the five days—As it might have been done in two days, the wind must have been adverse. The vivid style of one now present will be here again observed.
where we abode seven days—that is, arriving on a Monday, they stayed over the Jewish sabbath and the Lord's Day following; Paul occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval.
7. upon the first day of the week, when the
disciples came together—This, compared with
Paul preached—discoursed. The tense implies continued action—"kept discoursing."
8. there were many lights in the upper chamber—not a mere piece of graphic detail by an eye-witness [Hackett, Howson], but mentioned, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show.
9. in a—"the."
window—or window seat, or recess.
fell down from the third loft—"story."
and was taken up dead—"The window projected (according to the side of the room where it was situated) either over the street or over the interior court; so that in either case he fell on the hard earth or pavement below."
10-12. Paul … fell on him—like
Elisha (
his life is in him—now restored;
compare
11. broken bread and eaten—with what a mixture of awe and joy after such an occurrence! "And eaten"—denoting a common repast, as distinguished from the breaking of the eucharistic bread.
and talked a long while, even till break of
day—How lifelike this record of dear Christian fellowship, as
free and gladsome as it was solemn! (See
13, 14. we … sailed—from Troas.
unto Assos; there … to take in Paul: for
so had he appointed, minding himself to go afoot—"to go by
land." (See on
14. came to Mitylene—the capital of the beautiful and classical island of Lesbos, which lies opposite the eastern shore of the Ægean Sea, about thirty miles south of Assos; in whose harbor they seem to have lain for the night.
15, 16. came the next day over against Chios—now Scio: one of the most beautiful of those islands between which and the coast the sail is so charming. They appear not to have touched at it.
next day we arrived—"touched" or "put in."
at Samos—another island coming quite close to the mainland, and about as far south of Chios as it is south of Lesbos.
tarried—for the night.
at Trogyllium—an anchorage on the projecting mainland, not more than a mile from the southern extremity of the island of Samos.
next day we came to Miletus—on the mainland; the ancient capital of Ionia, near the mouth of the Meander.
16. For Paul had determined to sail by—or "sail past."
Ephesus—He was right opposite to it when approaching Chios.
because he would not spend time in Asia—the Asian province of which Ephesus was the chief city.
for he hasted, if … possible … to be at Jerusalem the day of Pentecost—as a suitable season for giving in the great collection from all the western churches, for keeping the feast, and clearing his apostolic position with the Church, then represented in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object—for more than three of the seven weeks from Passover to Pentecost had already expired—and they are inserted evidently to explain why he did not once more visit Ephesus.
17. from Miletus he sent to Ephesus, and called
the elders of the church—As he was now some forty miles south
of Ephesus, we might think that more time would be lost by sending thus
far for the elders to come to him, than by going at once to Ephesus
itself, when so near it. But if unfavorable winds and stormy weather
had overtaken them, his object could not have been attained, and
perhaps he was unwilling to run the risk of detention at Ephesus by the
state of the church and other causes. Those here called "elders"
or "presbyters," are in
18. Ye know … after what manner I have been with you at all seasons—For the Christian integrity and fidelity of his whole official intercourse with them he appeals to themselves.
19. Serving the Lord—Jesus.
with all humility … and many tears and temptations—Self-exaltation was unknown to him, and ease of mind: He "sowed in tears," from anxieties both on account of the converts from whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetually plotting against him, interrupting his work and endangering his life.
20. kept back—timidly withheld from fear of consequences.
nothing that was profitable—edification directing all.
have taught you publicly, and from house to house—Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must pastors feel? [Bengel].
21. Testifying both to Jews and … Greeks—laboring under a common malady, and recoverable only by a common treatment.
repentance toward God, and faith toward our Lord
Jesus Christ—(See on
22, 23. And now, behold, I—"I" is emphatic here.
bound in the spirit—compare
23. Save that the Holy Ghost witnesseth in every
city, &c.—by prophetic utterances from city to city, as
in
24. But none of these things move me, neither, &c.—In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him in such a cause, note (1) his jealousy for the peculiar character of his mission, as immediately from Christ Himself on which all the charges against him turned; (2) the burden of that Gospel which he preached—Grace; it was "the Gospel of the Grace of God."
25-27. I know that ye all … shall see my face no more—not an inspired prediction of what was certainly to be, but what the apostle, in his peculiar circumstances, fully expected. Whether, therefore, he ever did see them again, is a question to be decided purely on its own evidence.
26. I am pure from the blood of all
men—(
27. For I have not shunned to declare … all
the counsel of God—God's way of salvation, and His kingdom of
souls saved by His Son Jesus Christ. See
28. Take heed … unto
yourselves—Compare
and to all the flock—Compare
over … which the Holy Ghost hath made
you—Compare
overseers—or, as the same word is everywhere else rendered in our version, "bishops." The English Version has hardly dealt fair in this case with the sacred text, in rendering the word "overseers," whereas it ought here, as in all other places, to have been "bishops," in order that the fact of elders and bishops having been originally and apostolically synonymous, might be apparent to the ordinary English reader, which now it is not [Alford]. The distinction between these offices cannot be certainly traced till the second century, nor was it established till late in that century.
to feed the church of God—or, "the Church of the Lord." Which of these two readings of the text is the true one, is a question which has divided the best critics. The evidence of manuscripts preponderates in favor of "THE Lord"; some of the most ancient Versions, though not all, so read; and Athanasius, the great champion of the supreme Divinity of Christ early in the fourth century, says the expression "Church of God" is unknown to the Scriptures. Which reading, then, does the internal evidence favor? As "Church of God" occurs nine times elsewhere in Paul's writings, and "Church of the Lord" nowhere, the probability, it is said, is that he used his wonted phraseology here also. But if he did, it is extremely difficult to see how so many early transcribers should have altered it into the quite unusual phrase, "Church of the Lord"; whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it it easy to see how transcribers might, from being so accustomed to the usual phrase, write it "Church of God." On the whole, therefore, we accept the second reading as most probably the true one. But see what follows.
which he hath purchased—"made His own," "acquired."
with his own blood—"His own" is emphatic: "That glorified Lord who from the right hand of power in the heavens is gathering and ruling the Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to its welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest of all ties." The transcendent sacredness of the Church of Christ is thus made to rest on the dignity of its Lord and the consequent preciousness of that blood which He shed for it. And as the sacrificial atoning character of Christ's death is here plainly expressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. What a motive to pastoral fidelity is here furnished!
29, 30. after my departing shall grievous wolves
enter in among you—Two classes of coming enemies are here
announced, the one more external to themselves, the other bred in the
bosom of their own community; both were to be teachers, but the one,
"grievous wolves," not sparing, that is, making a prey of the flock;
the other (
31. by the space of three years—speaking in round numbers; for it was nearer three than two years.
I ceased not to warn every one night and day with tears—What an appeal to be able to make! "And if this was an apostle's part, how much more a pastor's!" [Bengel].
32-35. I commend you to God—the almighty Conservator of His people.
and to the word of his grace—that
message of His pure grace (
which—that is, God.
is able to build you up, and to give you an
inheritance, &c.—Observe how salvation—not only in
its initial stages of pardon and regeneration, but in all its
subsequent stages of "up-building," even to its
consummation in the final inheritance—is here ascribed to
the "ability" of God to bestow it, as in
among all them which are sanctified—Sanctification is here viewed as the final character and condition of the heirs of glory, regarded as one saved company.
34. these hands—doubtless holding them
up, as before Agrippa in chains (
have ministered unto my necessities, and to them
that were with me—See
35. that so labouring—as I have done for others as well as myself.
ye ought to support the weak to remember the words of the Lord Jesus, how he—"how Himself."
said, It is more blessed to give than to
receive—This golden saying, snatched from oblivion, and here
added to the Church's abiding treasures, is apt to beget the wish that
more of what issued from those Lips which "dropped as an honeycomb,"
had been preserved to us. But see on
36-38. he kneeled down and prayed with them all, &c.—Nothing can be more touching than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and affection on the apostle's part, and of warm admiration and attachment on the part of these Ephesian presbyters. Would to God that such scenes were more frequent in the Church!
CHAPTER 21
1. we were gotten—"torn."
from them—expressing the difficulty and pain of the parting.
with a straight course—running before
the wind, as
unto Coos—Cos, an island due south from Miletus, which they would reach in about six hours, and coming close to the mainland.
the day following unto Rhodes—another island, some fifty miles to the southeast, of brilliant classic memory and beauty.
thence unto Patara—a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo.
2. And finding a ship—their former one going no farther, probably.
to Phœnica—(See on
went abroad—One would almost think this extracted from a journal of the voyage, so graphic are its details.
3. when we … discovered—"sighted," as the phrase is.
Cyprus, we left it on the left hand—that is, steered southeast of it, leaving it on the northwest.
sailed into—"unto"
Syria, and landed at Tyre—the celebrated seat of maritime commerce for East and West. It might be reached from Patara in about two days.
there the ship was to unlade her burden—which gave the apostle time for what follows.
4-6. finding disciples—finding out the
disciples, implying some search. They would expect such, from what is
recorded,
who said to Paul … that he should not go
up to Jerusalem—(See on
5. they all brought us on our way with wives and
children … and we kneeled down on the shore and
prayed—(See on
7. when we had finished our course—completing the voyage
from Tyre, we came—which they would do the same day.
to Ptolemais—anciently called Accho
(
and saluted the brethren, and abode,
&c.—disciples gathered probably as at Tyre, on the occasion
mentioned (
8-10. next day we that were of Paul's company departed—(The words "the were of Paul's company" are omitted in the best manuscripts. They were probably added as the connecting words at the head of some church lessons).
and came to Cæsarea—a run along the coast, southward, of some thirty miles.
Philip the evangelist—a term answering
apparently very much to our missionary [Howson], by whose ministry such joy had been
diffused over Samaria and the Ethiopian eunuch had been baptized (
one of the seven—deacons, who had
"purchased to himself a good degree" (
9. the same man had four daughters … which
did prophesy—fulfilling
10. tarried there many—"a good many"
days—Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family.
there came down from Judea—the news of Paul's arrival having spread.
a certain prophet … Agabus—no
doubt the same as in
11-14. So shall the Jews bind the man that owneth
this girdle, &c.—For though the Romans did it, it was at
the Jews' instigation (
12. we and they at that place—the Cæsarean Christians.
besought him—even with tears,
not to go to Jerusalem.
13. Then Paul answered, What mean ye to weep and to break mine heart—Beautiful union of manly resoluteness and womanly tenderness, alike removed from mawkishness and stoicism!
I am ready not to be bound only—"If that is all, let it come."
but to die, &c.—It was well he could add this, for he had that also to do.
15, 16. we took up our carriages—"our baggage."
and went up to Jerusalem—for the
fifth time after his conversion, thus concluding his third
missionary tour, which proved his last, so far as recorded;
for though he accomplished the fourth and last part of the missionary
plan sketched out (
16. went with us … and brought with them—rather, "brought us to."
One Mnason of Cyprus, an old disciple,
&c.—not an "aged" disciple, but probably "a disciple of old
standing," perhaps one of the three thousand converted on the day of
Pentecost, or, more likely still, drawn to the Saviour Himself during
His lifetime. He had come, probably, with the other Cyprians (
The apostle was full of anxiety about this visit to
Jerusalem, from the numerous prophetic intimations of danger awaiting
him, and having reason to expect the presence at this feast of the very
parties from whose virulent rage he had once and again narrowly escaped
with his life. Hence we find him asking the Roman Christians to wrestle
with him in prayer, "for the Lord Jesus Christ's sake, and for the love
of the Spirit, that he might be delivered from them that believed
not in Judea," as well as "that his service which he had for
Jerusalem (the great collection for the poor saints there) might be
accepted of the saints" (
17-19. the brethren received us
gladly—the disciples generally, as distinguished from the
official reception recorded in
18. Paul went in with us unto James; and all the
elders were present—to "report himself" formally to the
acknowledged head of the church at Jerusalem, and his associates in
office. See on
19. he declared particularly—in detail.
what God had wrought among the Gentiles by his
ministry—as on previous occasions (
20-25. they glorified the Lord, &c.—constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem.
21. they are informed … that thou teachest all the Jews which are among the Gentiles—those residing in heathen countries.
to forsake Moses, &c.—This calumny of the unbelieving Jews would find easy credence among the Christian zealots for Judaism.
23. we have four men—Christian Jews, no doubt.
which have a vow—perhaps kept ready on purpose.
24. be at charges with them—that is, defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity.
25. touching the Gentiles … we have written
and concluded that they observe no such things, &c.—This
shows that with all their conciliation to Jewish prejudice, the Church
of Jerusalem was taught to adhere to the decision of the famous council
held there (
26. to signify—that is, announce to the priest.
the accomplishment of the days of
purification, &c.—(See on
27-30. the Jews … of Asia—in all
likelihood those of Ephesus (since they recognized Trophimus
apparently as a townsman,
29. Trophimus—(See on
30. took Paul, and drew him out of the temple; and forthwith the doors were shut—that the murder they meant to perpetrate might not pollute that holy place.
31. tidings came—literally, "went up,"
that is, to the fortress of Antonia, where the commandant resided. See
on
32. the chief captain—"the chiliarch," or tribune of the Roman cohort, whose full number was one thousand men.
33. commanded him to be bound with two
chains—(See on
34. some cried one thing—The difficulty would be so to state his crimes as to justify their proceedings to a Roman officer.
to be carried into the castle—rather, perhaps, "the barracks," or that part of the fortress of Antonia appropriated to the soldiers. The fort was built by Herod on a high rock at the northwest corner of the great temple area, and called after Mark Antony.
35, 36. Away with him—as before of his
Lord (
37-40. Art not thou that Egyptian, &c.—The form of the question implies that the answer is to be in the negative, and is matter of some surprise: "Thou art not then?" &c.
38. madest an uproar, &c.—The narrative is given in Josephus [Wars of the Jews, 2.8.6; 13.5], though his two allusions and ours seem to refer to different periods of the rebellion.
39. a citizen of no mean city—(See on
40. stood on the stairs—"What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defense to the people. The Roman commander sits by, to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!" [Chrysostom (or in his name) in Hackett].
a great silence—the people awed at the permission given him by the commandant, and seeing him sitting as a listener.
in the Hebrew tongue—the Syro-Chaldaic, the vernacular tongue of the Palestine Jews since the captivity.
CHAPTER 22
2. when they heard … the Hebrew
tongue—(See on
they kept the more silence—They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother tongue awed them into deeper silence.
3. a Jew of Tarsus, brought up in this city, at
the feet—(See on
of Gamaliel—(See on
the perfect manner of the law of the fathers—the strictest form of traditional Judaism.
zealous—"a zealot."
toward God as ye all are this day—his own former murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself.
4. I persecuted, &c.—(See on
5. the high priest—still alive.
doth bear me witness, and all the estate of the elders—the whole Sanhedrim.
8. Jesus of Nazareth—the Nazarene. See
on
9-11. they that were with me—(See on
12. Ananias, a devout man, according to the law, having a good report of all the Jews which dwelt there—One would not know from this description of Ananias that he was a Christian at all, the apostles object being to hold him up as unexceptionable, even to the most rigid Jews.
13-15. The God of our fathers hath chosen thee—studiously linking the new economy upon the old, as but the sequel of it; both having one glorious Author.
14. that thou shouldest … see that—"the"
Just One—compare
hear the voice of his mouth—in order to place him on a level with the other apostles, who had "seen the [risen] Lord."
16. be baptized and wash away thy sins—This way of speaking arises from baptism being the visible seal of remission.
calling on the name of the
Lord—rather, "having called," that is, after having
done so; referring to the confession of Christ which preceded
baptism, as
17-21. it came to pass, &c.—This thrilling dialogue between the glorified Redeemer and his chosen vessel is nowhere else related.
when I was come again to Jerusalem—on
the occasion mentioned in
while I prayed in the temple—He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before.
18. get … quickly out of
Jerusalem—compare
for they will not receive thy testimony … And I said, Lord, they know, &c.—"Can it be, Lord, that they will resist the testimony of one whom they knew so well as among the bitterest of all against Thy disciples, and whom nothing short of resistless evidence could have turned to Thee?"
21. depart for I will send thee far hence unto the Gentiles—that is, "Enough; thy testimony is not to be thrown away upon Jerusalem; the Gentiles, afar off, are thy peculiar sphere."
22, 23. gave him audience to this word … then … Away with such a fellow from the earth, &c.—Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer.
24-26. examined by scourging—according to the Roman practice.
that he might know wherefore they cried so—Paul's speech being to him in an unknown tongue, he concluded from the horror which it kindled in the vast audience that he must have been guilty of some crime.
25. Paul said to the centurion that stood by—to superintend the torture and receive the confession expected to be wrung from him.
Is it lawful for you to scourge a man that is a
Roman, &c.—See on
27-29. art thou a Roman?—showing that
this being of Tarsus, which he had told him before (
28. With a great sum obtained I this freedom—Roman citizenship was bought and sold in the reign of Claudius, we know, at a high price: at a subsequent date, for next to nothing. But to put in a false claim to this privilege was a capital crime.
I was free born—born to it, by purchase, or in reward of services, on the part of his father or some ancestor.
29. chief captain also was afraid,
&c.—See on
30. commanded the chief priests and all their council to appear—that is, the Sanhedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.
CHAPTER 23
1. Paul, earnestly beholding the council—with a look of conscious integrity and unfaltering courage, perhaps also recognizing some of his early fellow pupils.
I have lived in all good conscience before God until this day—The word has an indirect reference to the "polity" or "commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member.
2. the high priest … commanded … to smite him on the mouth—a method of silencing a speaker common in the East to this day [Hacket]. But for a judge thus to treat a prisoner on his "trial," for merely prefacing his defense by a protestation of his integrity, was infamous.
3, 4. God shall smite thee—as indeed He did; for he was killed by an assassin during the Jewish war [Josephus, Wars of the Jews, 2.17.9].
thou whited wall—that is,
hypocrite (
5. I wist not … that he was the high
priest—All sorts of explanations of this have been given. The
high priesthood was in a state of great confusion and constant change
at this time (as appears from Josephus),
and the apostle's long absence from Jerusalem, and perhaps the manner
in which he was habited or the seat he occupied, with other
circumstances to us unknown, may account for such a speech. But if he
was thrown off his guard by an insult which touched him to the quick,
"what can surpass the grace with which he recovered his
self-possession, and the frankness with which he acknowledged his
error? If his conduct in yielding to the momentary impulse was not that
of Christ Himself under a similar provocation (
6-9. when Paul perceived—from the discussion which plainly had by this time arisen between the parties.
that the one part were Sadducees, and the other Pharisees, he cried out—raising his voice above both parties.
I am a Pharisee, the son of a Pharisee—The true reading seems to be, "the son of Pharisees," that is, belonging to a family who from father to son had long been such.
of the hope and resurrection of the dead—that is, not the vague hope of immortality, but the definite expectation of the resurrection.
I am called in question—By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favor; the doctrine of a resurrection being common to both, though they would totally differ in their application of it. This was, of course, quite warrantable, and the more so as it was already evident that no impartiality in trying his cause was to be looked for from such an assembly.
8. the Sadducees say … there is no
resurrection, neither angel, nor spirit—(See on
the scribes … of the Pharisees' part … strove, saying, We find no evil in this man, but—as to those startling things which he brings to our ears.
if a spirit or an angel hath spoken to
him—referring, perhaps, to his trance in the temple, of which
he had told them (
10. the chief captain, fearing lest Paul should have been pulled to pieces … commanded the soldiers to go down and take him by force, &c.—This shows that the commandant was not himself present, and further, that instead of the Sanhedrim trying the cause, the proceedings quickly consisted in the one party attempting to seize the prisoner, and the other to protect him.
11. the night following—his heart perhaps sinking, in the solitude of his barrack ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there.
the Lord—that is, Jesus.
stood by him … Be of good cheer, Paul; for
as thou hast testified of me in Jerusalem, so must thou … also at
Rome—that is, "Thy work in Jerusalem is done, faithfully and
well done; but thou art not to die here; thy purpose next to 'see Rome'
(
12-14. bound themselves under a curse … that
they would neither eat … fill they had killed
Paul—Compare
15. Now … ye with the council signify to the chief captain … as though, &c.—That these high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion? The narrative bears unmistakable internal marks of truth.
or ever he come near—Their plan was to assassinate him on his way down from the barracks to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme.
16-22. Paul's sister's son—(See on
17. Then Paul called one of the
centurions—Though divinely assured of safety, he never allows
this to interfere with the duty he owed to his own life and the work he
had yet to do. (See on
19. took him by the hand—This shows that he must have been quite in his boyhood, and throws a pleasing light on the kind-hearted impartiality of this officer.
21. and now are they ready, looking for a promise from thee—Thus, as is so often the case with God's people, not till the last moment, when the plot was all prepared, did deliverance come.
23, 24. two hundred soldiers—a formidable guard for such an occasion; but Roman officials felt their honor concerned in the preservation of the public peace, and the danger of an attempted rescue would seem to require it. The force at Jerusalem was large enough to spare this convoy.
the third hour of the night—nine o'clock.
24. beasts … set Paul on—as relays, and to carry baggage.
unto Felix, the governor—the
procurator. See on
26-30. Claudius—the Roman name he would take on purchasing his citizenship.
Lysias—his Greek family name.
the most excellent governor—an honorary title of office.
27. came I with an army—rather, "with the military."
29. perceived to be accused of questions of their law, &c.—Amidst all his difficulty in getting at the charges laid against Paul, enough, no doubt, come out to satisfy him that the whole was a question of religion, and that there was no case for a civil tribunal.
30. gave commandment to his accusers … to say before thee—This was not done when he wrote, but would be before the letter reached its destination.
31, 32. brought him … to Antipatris—nearly forty miles from Jerusalem, on the way to Cæsarea; so named by Herod in honor of his father, Antipater.
32. On the morrow they—the infantry.
left the horsemen—themselves no longer needed as a guard. The remaining distance was about twenty-five or twenty-six miles.
34, 35. asked of what province he was—the letter describing him as a Roman citizen.
35. I will hear thee—The word means, "give thee a full hearing."
to be kept in Herod's judgment hall—"prætorium," the palace built at Cæsarea by Herod, and now occupied by the Roman procurators; in one of the buildings attached to which Paul was ordered to be kept.
CHAPTER 24
1. after five days—or, on the fifth day from their departure from Jerusalem.
Ananias … with the elders—a deputation of the Sanhedrim.
a certain orator—one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar.
informed … against Paul—"laid information," that is, put in the charges.
2-4. Seeing that by thee we enjoy great quietness, &c.—In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [Josephus, Antiquities, 20.8.4; confirmed by Tacitus, Annals, 12.54].
by thy providence—a phrase applied to the administration of the emperors.
5-8. a pestilent fellow—a plague, or pest.
and a mover of sedition among all the Jews—by exciting disturbances among them.
throughout the world—(See on
a ringleader of the sect of the Nazarenes—the second charge; and true enough.
6. hath gone about—attempted.
to profane the temple—the third charge; and entirely false.
we … would have judged according to our law.
7. But … Lysias came upon us, and with great
violence took him out of our hands—a wilful falsehood and
calumnious charge against a public officer. He had commanded the
Sanhedrim to meet for no other purpose than to "judge him according to
their law"; and only when, instead of doing so, they fell to disputing
among themselves, and the prisoner was in danger of being "pulled in
pieces of them" (
8. Commanding his accusers to come unto thee—Here they insinuate that, instead of troubling Felix with the case, he ought to have left it to be dealt with by the Jewish tribunal; in which case his life would soon have been taken.
by examining whom—Lysias, as would
seem (
thyself mayest, &c.—referring all, as if with confidence, to Felix.
9. the Jews assented, &c.—See on
10. thou hast been many years a judge to this nation—He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.
11. thou mayest understand—canst easily learn.
that there are yet but twelve days since I went
up to Jerusalem—namely, 1. The day of his arrival in
Jerusalem (
for to worship—a very different purpose from that imputed to him.
12, 13. they neither found me … Neither can they prove the things, &c.—After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.
14, 15. But this I confess to thee—in which Felix would see no crime.
that after the way they call heresy—literally, and better, "a sect."
so worship I the God of my fathers—the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects—the sect of the Pharisees, and that of the Sadducees—all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.—Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
15. And have hope … as they themselves
… allow, that there shall be a resurrection,
&c.—This appeal to the faith of his accusers shows that they
were chiefly of the Pharisees, and that the favor of that party,
to which he owed in some measure his safety at the recent council
(
16. And herein—On this account,
accordingly; that is, looking forward to that awful day (compare
I exercise myself—The "I" here is emphatic; "Whatever they do, this is my study."
to have always a conscience void of offence,
&c.—See
17. Now after many—several
years absence from Jerusalem—I came to
bring alms to my of Macedonia and Greece, which he had taken such pains
to gather. This only allusion in the Acts to what is dwelt upon so
frequently in his own Epistles (
and offerings—connected with his
Jewish vow: see
18-21. found me purified in the temple—not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?
20. Or else let these … here say—"Or, passing from all that preceded my trial, let those of the Sanhedrim here present say if I was guilty of aught there." No doubt his hasty speech to the high priest might occur to them, but the provocation to it on his own part was more than they would be willing to recall.
21. Except … this one voice … Touching the resurrection, &c.—This would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him.
22, 23. having more perfect knowledge of that—"the"
way—(See on
When Lysias … shall come … I will
how, &c.—Felix might have dismissed the case as a tissue
of unsupported charges. But if from his interest in the matter he
really wished to have the presence of Lysias and others involved, a
brief delay was not unworthy of him as a judge. Certainly, so far as
recorded, neither Lysias nor any other parties appeared again in the
case.
24, 25. Felix … with his wife Drusilla
… a Jewess—This beautiful but infamous woman was the
third daughter of Herod Agrippa I, who was eaten of worms (see on
he sent for Paul and heard him concerning the
faith in Christ—Perceiving from what he had heard on the
trial that the new sect which was creating such a stir was represented
by its own advocates as but a particular development of the Jewish
faith, he probably wished to gratify the curiosity of his Jewish wife,
as well as his own, by a more particular account of it from this
distinguished champion. And no doubt Paul would so far humor this
desire as to present to them the great leading features of the Gospel.
But from
25. And as he reasoned of righteousness—with reference to the public character of Felix.
temperance—with reference to his immoral life.
and judgment to come—when he would be called to an awful account for both.
Felix trembled—and no wonder. For, on the testimony of Tacitus, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble!
Go thy way for this time; and when I have a convenient season I will call for thee—Alas for Felix! This was his golden opportunity, but—like multitudes still—he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!
26. He hoped … that money should have been given him … wherefore he sent for him the oftener, and communed with him—Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul"—as if he cared for either him or his message—simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!
27. after two years—What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics.
Porcius Festus—Little is known of him. He died a few years after this [Josephus, Antiquities, 20.8.9-9.1].
came into Felix' room—He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [Josephus, Antiquities, 20.8,10].
Felix, willing to show the Jews a pleasure—"to earn the thanks of the Jews," which he did not.
left Paul bound—(
CHAPTER 25
1-3. Festus … after three days … ascended … to Jerusalem—to make himself acquainted with the great central city of his government without delay.
2. Then the high priest—a successor of
him before whom Paul had appeared (
and the chief of the Jews—and "the
whole multitude of the Jews" (
informed him against Paul …
3. desired favour—in
against him—It would seem that they
had the insolence to ask him to have the prisoner executed even without
a trial (
laying wait … to kill him—How
deep must have been their hostility, when two years after the defeat of
their former attempt, they thirst as keenly as ever for his blood!
Their plea for having the case tried at Jerusalem, where the alleged
offense took place, was plausible enough; but from
4-6. answered that Paul should be kept—rather, "is in custody."
at Cæsarea, and … himself would depart shortly thither.
5. Let them … which among you are able, go down—"your leading men."
7. the Jews … from
Jerusalem—clamorously, as at Jerusalem; see
many and grievous complaints against Paul—From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.
9, 10. Festus, willing to do the Jews a pleasure—to ingratiate himself with them.
said, Wilt thou go up to Jerusalem, and … be judged … before me—or, "under my protection." If this was meant in earnest, it was temporizing and vacillating. But, possibly, anticipating Paul's refusal, he wished merely to avoid the odium of refusing to remove the trial to Jerusalem.
10. Then said Paul, I stand at Cæsar's
judgment seat—that is, I am already before the proper
tribunal. This seems to imply that he understood Festus to propose
handing him over to the Sanhedrim for judgment (and see on
to the Jews have I done no wrong, as thou knowest very well—literally, "better," that is, (perhaps), better than to press such a proposal.
if there be none of these things … no man may deliver me unto them—The word signifies to "surrender in order to gratify" another.
11. I appeal to Cæsar—The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce final judgment, Paul, strong in the consciousness of his innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to be transferred to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him.
12. Festus—little expecting such an appeal, but bound to respect it.
having conferred with the council—his assessors in judgment, as to the admissibility of the appeal.
said, Hast thou—for "thou hast."
to Cæsar shalt thou go—as if he would add perhaps "and see if thou fare better."
13. King Agrippa—great-grandson of Herod
the Great, and Drusilla's brother (see on
and Bernice—his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa—not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm.
came to salute Festus—to pay his respects to him on his accession to the procuratorship.
14, 15. when there many—"several"
days, Festus declared Paul's cause—taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.
16-21. to deliver any man to die—On the
word "deliver up," see on
18. as I supposed—"suspected"—crimes punishable by civil law.
19. questions … of their own
superstition—rather, "religion" (see on
one Jesus—"Thus speaks this miserable Festus of Him to whom every knee shall bow" [Bengel].
whom Paul affirmed—"kept affirming."
to be alive—showing that the resurrection of the Crucified One had been the burden, as usual, of Paul's pleading. The insignificance of the whole affair in the eyes of Festus is manifest.
20. because I doubted of such manner of questions—The "I" is emphatic. "I," as a Roman judge, being at a loss how to deal with such matters.
21. the hearing of Augustus—the imperial title first conferred by the Roman Senate on Octavius.
22-27. I would also hear—"should like to hear."
the man myself—No doubt Paul was fight
when he said, "The king knoweth of these things … for I am
persuaded that none of these things are hidden from him; for this thing
was not done in a corner" (
23. when Agrippa was come, and Bernice, with great pomp—in the same city in which their father, on account of his pride, had perished, eaten up by worms [Wetst].
with the chief captains—(See on
principal men of the city—both Jews
and Romans. "This was the most dignified and influential audience Paul
had yet addressed, and the prediction (
26. I have no certain—"definite"
thing to write my lord—Nero. "The writer's accuracy should be remarked here. It would have been … a mistake to apply this term ("lord") to the emperor a few years earlier. Neither Augustus nor Tiberius would let himself be so called, as implying the relation of master and slave. But it had now come (rather, "was coming") into use as one of the imperial titles" [Hacket].
CHAPTER 26
This speech, though in substance the same as that
from the fortress stairs of Jerusalem (
1-3. Agrippa said—Being a king he appears to have presided.
Paul stretched forth the hand—chained
to a soldier (
3. I know thee to be expert, &c.—His father was zealous for the law, and he himself had the office of president of the temple and its treasures, and the appointment of the high priest [Josephus, Antiquities, 20.1.3].
hear me patiently—The idea of "indulgently" is also conveyed.
4, 5. from my youth, which was at the first
… at Jerusalem, know all the Jews; which knew me from the
beginning—plainly showing that he received his education,
even from early youth, at Jerusalem. See on
5. if they would—"were willing to"
testify—but this, of course, they were not, it being a strong point in his favor.
after the most straitest—"the strictest."
sect—as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities.
6, 7. I … am judged for the hope of the
promise made … to our fathers—"for believing that the
promise of Messiah, the Hope of the Church (
7. Unto which promise—the fulfilment of it.
our twelve tribes—(
instantly—"intently"; see on
serving God—in the sense of
religious worship; on "ministered," see on
day and night, hope to come—The apostle rises into language as catholic as the thought—representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great "promise" made of old unto their fathers, and sustained by one "hope" of "coming" to its fulfilment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.
For which hope's sake, King Agrippa, I am accused of the Jews—"I am accused of Jews, O king" (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.
8. Why should it be thought a thing incredible … that God should raise the dead?—rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.
9-15. (See on
16-18. But rise, &c.—Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].
a minister … both of these things which
thou hast seen—putting him on a footing with those
"eye-witnesses and ministers of the word" mentioned in
and of those in which I will appear to
thee—referring to visions he was thereafter to be favored
with; such as
17. Delivering thee from the people—the Jews.
and from the Gentiles—He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.
unto whom now I send thee—The emphatic "I" here denotes the authority of the Sender [Bengel].
18. To open their eyes, and to turn them from
darkness to light—rather, "that they may turn" (as in
and from the power of Satan—Note the
connection here between being "turned from darkness" and "from the
power of Satan," whose whole power over men lies in keeping them in
the dark: hence he is called "the ruler of the darkness of this
world." See on
that they may receive forgiveness … and inheritance among the sanctified by faith that is in me—Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself—"FAITH, even THAT WHICH IS IN Me." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?
19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision—This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
20. showed … to them of Damascus, and at Jerusalem—omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.
repent and return to God, and do works meet for
repentance—a brief description of conversion and its proper
fruits, suggested, probably, by the Baptist's teaching (
22, 23. having obtained help—"succor."
from God—"that [which cometh] from God."
I continue—"stand," "hold my ground."
unto this day, witnessing, &c.—that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.
23. That Christ should suffer, &c.—The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.
24. Festus said with a loud voice—surprised and bewildered.
Paul, thou art beside thyself, much learning doth make thee mad—"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day—may account for this sudden exclamation.
25, 26. I am not mad, most noble Festus, but, &c.—Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
26. the king knoweth, &c.—(See on
27-29. believest thou the prophets? I know that thou believest—The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
28. Almost—or, "in a little time."
thou persuadest me to be a Christian—Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, "Thou thinkest to make me with little persuasion (or small trouble) a Christian"—but I am not to be so easily turned. But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is that adopted by Chrysostom and some of the best scholars since. The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."
29. I would to God, &c.—What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.
not only … almost … but altogether—or, "whether soon or late," or "with little or much difficulty."
except these bonds—doubtless holding
up his two chained hands (see on
30-32. when he had thus spoken, the king rose—not over-easy, we may be sure.
32. This man might have been set at liberty if he had not appealed to Cæsar—It would seem from this that such appeals, once made, behooved to be carried out.
CHAPTER 27
1. we should sail, &c.—The "we" here
reintroduces the historian as one of the company. Not that he had left
the apostle from the time when he last included himself (
delivered Paul and certain other prisoners—State prisoners going to be tried at Rome; of which several instances are on record.
Julius—who treats the apostle
throughout with such marked courtesy (
a centurion of Augustus' band—the Augustan cohort, an honorary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a bodyguard to the emperor or procurator, as occasion required.
2. a ship of—belonging to.
Adramyttium—a port on the northeast
coast of the Ægean Sea. Doubtless the centurion expected to find
another ship, bound for Italy, at some of the ports of Asia Minor,
without having to go with this ship all the way to Adramyttium; and in
this he was not disappointed. See on
meaning to sail by the coasts—"places."
of Asia—a coasting vessel, which was to touch at the ports of proconsular Asia.
one Aristarchus, a Macedonian of
Thessalonica, being with us—rather, "Aristarchus the
Macedonian," &c. The word "one" should not have been introduced
here by our translators, as if this name had not occurred before; for
we find him seized by the Ephesian mob as a "man of Macedonia
and Paul's companion in travel" (
3. next day we touched at Sidon—To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind.
Julius courteously—(See on
gave him liberty to go to his
friends—no doubt disciples, gained, it would seem, by
degrees, all along the Phœnician coast since the first preaching
there (see on
to refresh himself—which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting.
4. when we had launched—"set sail."
from thence, we sailed under Cyprus, because the winds were contrary—The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phœnicia.
5. when we had sailed over the Sea of Cilicia and Pamphylia—coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour.
we came to Myra, a city of Lycia—a
port a little east of Patara (see on
6. there … found a ship of Alexandria,
sailing into Italy, and he put us therein—(See on
7. sailed slowly many days—owing to contrary winds.
and scarce—"with difficulty."
were come over against Cnidus—a town
on the promontory of the peninsula of that name, having the island of
Coos (see on
under—the lee of
Crete—(See on
over against Salmone—the cape at the eastern extremity of the island.
8. And hardly passing it—"with difficulty coasting along it," from the same cause as before, the westerly current and head winds.
came to … the Fair Havens—an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island.
nigh whereunto was the city Lasea—identified by the Reverend George Brown [Smith, Voyages and Shipwreck of St. Paul, Appendix 3, Second Edition, 1856]. (To this invaluable book commentators on this chapter, and these notes, are much indebted).
9, 10. when much time was spent—since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.
and when sailing—the navigation of the open sea.
was now dangerous, because the fast was now … past—that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronounced unsafe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the question next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbor about forty miles to the westward. Paul assisted at the consultation and strongly urged them to winter where they were.
10. Sirs, I perceive, that this voyage will be with hurt and much damage, &c.—not by any divine communication, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
11. Nevertheless the centurion believed the master and owner … more than … Paul—He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.
12. Phenice—"Phenix," now called Lutro.
which lieth toward the southwest and
northwest—If this means that it was open to the west, it
would certainly not be good anchorage! It is thought therefore to mean
that a wind from that quarter would lead into it, or that it lay
in an easterly direction from such a wind [Smith].
13. when the south wind blew softly, supposing they had attained their purpose—With such a wind they had every prospect of reaching their destination in a few hours.
14, 15. a tempestuous—"typhonic"
wind—that is, like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air.
called Euroclydon—The true reading appears to be Euro-aquilo, or east-northeast, which answers all the effects here ascribed to it.
15. could not bear up into—"face"
the wind, we let her drift—before the gale.
16, 17. under—the lee of.
a certain—"small"
island … Clauda—southwest of Crete, now called Gonzo; about twenty-three miles to leeward.
we had much work to come by—that is, to hoist up and secure.
the boat—now become necessary. But why was this difficult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprang up, and could scarcely fail to be filled with water [Smith].
17. undergirding the ship—that is, passing four or five turns of a cable-laid rope round the hull or frame of the ship, to enable her to resist the violence of the seas, an operation rarely resorted to in modern seamanship.
fearing lest they should fall into the quicksands—"be cast ashore" or "stranded upon the Syrtis," the Syrtis Major, a gulf on the African coast, southwest of Crete, the dread of mariners, owing to its dangerous shoals.
they strake—"struck"
sail—This cannot be the meaning, for to strike sail would have driven them directly towards the Syrtis. The meaning must be, "lowered the gear" (appurtenances of every kind); here, perhaps, referring to the lowering of the heavy mainyard with the sail attached to it [Smith].
19, 20. cast out with our own hands—passengers and crew together.
the tackling of the ship—whatever they could do without that carried weight. This further effort to lighten the ship seems to show that it was now in a leaking condition, as will presently appear more evident.
20. neither sun nor stars appeared in many—"several"
days—probably most of the fourteen
days mentioned in
all hope that we should be saved was taken away—"Their exertions to subdue the leak had been unavailing; they could not tell which way to make for the nearest land, in order to run their ship ashore, the only resource for a sinking ship: but unless they did make the land, they must founder at sea. Their apprehensions, therefore, were not so much caused by the fury of the tempest, as by the state of the ship" [Smith]. From the inferiority of ancient to modern naval architecture, leaks were sprung much more easily, and the means of repairing them were fewer than now. Hence the far greater number of shipwrecks from this cause.
21-26. But after long abstinence—(See on
Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.—not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:
23. there stood by me this night the angel of
God—as in
whose I am—(
and whom I serve—in the sense of
worship or religious consecration (see on
24. saying, Fear not, Paul: thou must be brought before Cæsar and, lo, God hath given thee all … that sail with thee—While the crew were toiling at the pumps, Paul was wrestling in prayer, not for himself only and the cause in which he was going a prisoner to Rome, but with true magnanimity of soul for all his shipmates; and God heard him, "giving him" (remarkable expression!) all that sailed with him. "When the cheerless day came he gathered the sailors (and passengers) around him on the deck of the laboring vessel, and raising his voice above the storm" [Howson], reported the divine communication he had received; adding with a noble simplicity, "for I believe God that it shall be even as it was told me," and encouraging all on board to "be of good cheer" in the same confidence. What a contrast to this is the speech of Cæsar in similar circumstances to his pilot, bidding him keep up his spirit because he carried Cæsar and Cæsar's fortune! [Plutarch]. The Roman general knew no better name for the Divine Providence, by which he had been so often preserved, than Cæsar's fortune [Humphry]. From the explicit particulars—that the ship would be lost, but not one that sailed in it, and that they "must be cast on a certain island"—one would conclude a visional representation of a total wreck, a mass of human beings struggling with the angry elements, and one and all of those whose figures and countenances had daily met his eye on deck, standing on some unknown island shore. From what follows, it would seem that Paul from this time was regarded with a deference akin to awe.
27-29. when the fourteenth night was come—from the time they left Fair Havens.
as we were driven—drifting
up and down in Adria—the Adriatic, that sea which lies between Greece and Italy.
about midnight the shipmen deemed—no doubt from the peculiar sound of the breakers.
that they drew near some country—"that some land was approaching them." This nautical language gives a graphic character to the narrative.
29. they cast four anchors out of the stern—The ordinary way was to cast the anchor, as now, from the bow: but ancient ships, built with both ends alike, were fitted with hawseholes in the stern, so that in case of need they could anchor either way. And when the fear was, as here, that they might fall on the rocks to leeward, and the intention was to run the ship ashore as soon as daylight enabled them to fix upon a safe spot, the very best thing they could do was to anchor by the stern [Smith]. In stormy weather two anchors were used, and we have instances of four being employed, as here.
and wished—"anxiously" or "devoutly wished."
for day—the remark this of one present, and with all his shipmates alive to the horrors of their condition. "The ship might go down at her anchors, or the coast to leeward might be iron-bound, affording no beach on which they could land with safety. Hence their anxious longing for day, and the ungenerous but natural attempt, not peculiar to ancient times, of the seamen to save their own lives by taking to the boat" [Smith].
30. as the shipmen were about to flee out of the ship—under cover of night.
when they had let down the boat … as though they would … cast anchors out of the foreship—"bow"—rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [Smith].
31. Paul said to the centurion and to the soldiers—the only parties now to be trusted, and whose own safety was now at stake.
except ye abide in the ship ye cannot be saved—The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.
32. Then the soldiers cut off the ropes of the boat—already lowered.
and let her fall off—let the boat drift away.
33-37. while day was coming on—"until it
should be day"; that is, in the interval between the cutting off of the
boat and the approach of day, which all were "anxiously looking for"
(
Paul—now looked up to by all the passengers as the man to direct them.
besought them all to take meat—"partake of a meal."
saying, This is the fourteenth day ye have tarried—"waited for a breathing time."
having eaten nothing—that is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.
34. I pray you to take some meat, for this is for
your health, for there shall not a hair fall from … any of
you—On this beautiful union of confidence in the divine
pledge and care for the whole ship's health and safety see on
35. when he had thus spoken he took bread—assuming the lead.
and gave thanks to God in presence of them all—an impressive act in such circumstances, and fitted to plant a testimony for the God he served in the breasts of all.
when he had broken it, he began to eat—not understood by the Christians in the ship as a love-feast, or celebration of the Lord's Supper, as some think, but a meal to recruit exhausted nature, which Paul shows them by his own example how a Christian partakes of.
36. Then were they all of good cheer, and they also took some meat—"took food"; the first full meal since the commencement of the gale. Such courage in desperate circumstances as Paul here showed is wonderfully infectious.
38-40. when they had eaten enough,
&c.—With fresh strength after the meal, they make a third and
last effort to lighten the ship, not only by pumping, as before, but by
throwing the whole cargo of wheat into the sea (see on
39. when it was day they knew not the
land—This has been thought surprising in sailors accustomed
to that sea. But the scene of the wreck is remote from the great
harbor, and possesses no marked features by which it could be
recognized, even by a native if he came unexpectedly upon it [Smith], not to speak of the rain pouring in
torrents (
discovered a creek with a shore—Every
creek of course, must have a shore; but the meaning is, a
practicable shore, in a nautical sense, that is, one with a
smooth beach, in contradistinction to a rocky coast (as
into which they were minded, if … possible, to thrust the ship—This was their one chance of safety.
40. taken up the anchors, they committed themselves to the sea—The Margin is here evidently right, "cut the anchors (away), they left them in the sea."
loosed the rudder bands—Ancient ships were steered by two large paddles, one on each quarter. When anchored by the stern in a gale, it would be necessary to lift them out of the water and secure them by lashings or rudder bands, and to loose these when the ship was again got under way [Smith].
hoised up the mainsail—her, "the
foresail," the best possible sail that be set in the circumstances. How
necessary must the crew have been to execute all these movements, and
how obvious the foresight which made their stay indispensable to the
safety of all on board (see on
41. falling into a place where two seas met—Smith thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside.
the fore part stuck fast, and remained immovable—"The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [Smith].
hinder part was broken—The continued action denoted by the tense here is to be noted—"was fast breaking," going to pieces.
42-44. the soldiers' counsel was to hill the prisoners, lest any … should escape—Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.
43. the centurion, &c.—Great must
have been the influence of Paul over the centurion's mind to produce
such an effect. All followed the swimmers in committing themselves to
the deep, and according to the divine pledge and Paul's confident
assurance given them, every soul got safe to land—yet without
miracle. (While the graphic minuteness of this narrative of the
shipwreck puts it beyond doubt that the narrator was himself on board,
the great number of nautical phrases, which all critics have
noted, along with the unprofessional air which the whole
narrative wears, agrees singularly with all we know and have reason to
believe of "the beloved physician"; see on
CHAPTER 28
1. knew the island was called
Melita—(See on
2. the barbarous people—so called merely as speaking neither the Greek nor the Latin language. They were originally Phœnician colonists.
showed us no little—"no ordinary"
kindness, for they kindled a fire, and received us every one, because of the present rain—"the rain that was on us"—not now first falling, but then falling heavily.
and because of the cold—welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.
3. when Paul had gathered a bundle of sticks—"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson].
and laid them on the fire, there came a viper out of the heat—Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.
and fastened—its fangs.
on his hand—Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.
4-6. No doubt this man is a murderer—His chains, which they would see, might strengthen the impression.
whom … vengeance suffereth not to live—They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.
5. shook off the beast and felt no
harm—See
6. they looked—"continued looking."
when he should have swollen or fallen down dead—familiar with the effects of such bites.
and saw no harm come to him, they changed their
minds, and said … he was a god—from "a murderer" to "a
god," as the Lycaonian greeting of Paul and Silas from "sacrificing to
them" to "stoning them" (
7, 8. possessions of the chief man—"the first man."
of the island—He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.
who received us—of Paul's company, but doubtless including the "courteous" Julius.
and lodged us three days courteously—till proper winter lodgings could be obtained for them.
8. the father of Publius lay sick of a fever—"fevers." The word was often thus used in the plural number, probably to express recurring attacks.
and of a bloody flux—"of dysentery." (The medical accuracy of our historian's style has been observed here.)
to whom Paul entered in, and prayed—thereby precluding the supposition that any charm resided in himself.
and laid his hands on him, and healed
him—Thus, as our Lord rewarded Peter for the use of his boat
(
9. this … done, others … came and were healed—"kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].
10. who also honoured us … and when we
departed they laded us, &c.—This was not taking hire for
the miracles wrought among them (
11. we departed in a ship of
Alexandria—(See on
which had wintered in the isle—no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel—an incidental mark of consistency in the narrative.
whose sign—or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.
was Castor and Pollux—the tutelar gods
of mariners, to whom all their good fortune was ascribed. St. Anthony
is substituted for them in the modern superstitions of Mediterranean
(Romanist) sailors. They carry his image in their boats and ships. It
is highly improbable that two ships of Alexandra should have been
casually found, of which the owners were able and willing to receive on
board such a number of passengers (
12, 13. landing at Syracuse—the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.
we tarried there three
days—probably from the state of the wind. Doubtless Paul
would wish to go ashore, to find out and break ground among the Jews
and proselytes whom such a mercantile center would attract to it; and
if this was allowed at the outset of the voyage (
13. from thence we fetched a compass—that is, proceeded circuitously, or tacked, working to windward probably, and availing themselves of the sinuosities of the coast, the wind not being favorable [Smith]. What follows confirms this.
and came to Rhegium—now Reggio, a seaport on the southwest point of the Italian coast, opposite the northeast point of Sicily, and at the entrance of the narrow straits of Messina.
after one day the south wind blew—a south wind having sprung up; being now favored with a fair wind, for want of which they had been obliged first to stay three days at Syracuse, and then to tack and put in for a day at Rhegium.
the next day to Puteoli—now Pozzuoli, situated on the northern part of the magnificent bay of Naples about one hundred eighty miles north of Rhegium, a distance which they might make, running before their "south wind," in about twenty-six hours. The Alexandrian corn ships enjoyed a privilege peculiar to themselves, of not being obliged to strike their topsail on landing. By this they were easily recognized as they hove in sight by the crowds that we find gathered on the shore on such occasions [Howson].
14, 15. Where we found brethren—not
"the brethren" (see on
and were desired—"requested."
to tarry with them seven days—If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.
so we went toward Rome.
15. And from thence, when the brethren—of Rome
heard of us—by letter from Puteoli, and probably by the same conveyance which took Julius' announcement of his arrival.
they came to meet us as far as Appii Forum—a town forty-one miles from Rome.
and the Three Taverns—thirty miles from Rome. Thus they came to greet the apostle in two parties, one stopping short at the nearer, the other going on to the more distant place.
whom when Paul saw, he thanked God—for
such a welcome. How sensitive he was to such Christian affection all
his Epistles show (
and took courage—his long-cherished
purpose to "see Rome" (
16. when we came to Rome—the renowned capital of the ancient world, situated on the Tiber.
the centurion delivered the prisoners to the captain of the guard—the Prætorian Prefect, to whose custody, as commander of the Prætorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general—Burrus Aframus, who had been Nero's tutor—held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [Wies]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).
but Paul was suffered to dwell by himself with a—"the"
soldier that kept him—"guarded" him.
(See on
17-20. Paul called the chief of the Jews
together—Though banished from the capital by Claudius, the
Jews enjoyed the full benefit of the toleration which distinguished the
first period of Nero's reign, and were at this time in considerable
numbers, wealth, and influence settled at Rome. We have seen that long
before this a flourishing Christian Church existed at Rome, to which
Paul wrote his Epistle (see on
yet was I delivered prisoner from Jerusalem into the hands of the Romans—the Roman authorities, Felix and Festus.
19. I was constrained to appeal … not that I had aught to accuse my nation of—"I am here not as their accuser, but as my own defender, and this not of choice but necessity." His object in alluding thus gently to the treatment he had received from the Jews was plainly to avoid whatever might irritate his visitors at the first; especially as he was not aware whether any or what information against him had reached their community.
20. For this cause … have I called for you
… because … for the hope of Israel—(See on
I am bound with this chain—"This cause is not so much mine as yours; it is the nation's cause; all that is dear to the heart and hope of Israel is bound up with this case of mine." From the touching allusions which the apostle makes to his chains, before Agrippa first, and here before the leading members of the Jewish community at Rome, at his first interview with them, one would gather that his great soul felt keenly his being in such a condition; and it is to this keenness of feeling, under the control of Christian principle, that we owe the noble use which he made of it in these two cases.
21, 22. We neither received letters out of Judea concerning thee, &c.—We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.
22. we desire—"deem it proper"
to hear of thee what thou
thinkest—what are thy sentiments, views, &c. The apparent
freedom from prejudice here expressed may have arisen from a prudent
desire to avoid endangering a repetition of those dissensions about
Christianity to which, probably, Suetonius alludes, and which had led to the
expulsion of the Jews under Claudius [Humphry]. See on
23, 24. there came many—"considerable numbers"
into his lodging—The word
denotes one's place of stay as a guest (
to whom he expounded and testified the kingdom of God—opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.
persuading them concerning Jesus—as the ordained and predicted Head of that kingdom.
out of the law … and the prophets—drawing his materials and arguments from a source mutually acknowledged.
from morning till evening—"Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.
24. and some believed … some not—What simplicity and candor are in this record of a result repeated from age to age where the Gospel is presented to a promiscuous assemblage of sincere and earnest inquirers after truth, frivolous worldlings, and prejudiced bigots!
25-29. when they—the Jews.
agreed not among themselves—the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.
they departed—the material of discussion being felt by both parties to be exhausted.
after Paul had spoken one word—one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.
26. Hearing, ye shall hear, &c.—(See
on
28. the salvation of God is sent to the Gentiles,
and they will hear—(See on
29. the Jews departed, and had great—"much"
reasoning among themselves—"This verse
is wanting in many manuscripts [and omitted by several recent editors],
but certainly without reason. Probably the words were regarded as
superfluous, as they seem to tell us what we were told before, that
Paul "departed" (see
30. in his own hired house—(See on
31. with all confidence, no man forbidding
him—enjoying, in the uninterrupted exercise of his ministry,
all the liberty of a guarded man. Thus closes this most precious
monument of the beginnings of the Christian Church in its march from
east to west, among the Jews first, whose center was Jerusalem; next
among the Gentiles, with Antioch for its headquarters; finally, its
banner is seen waving over imperial Rome, foretokening its universal
triumphs. That distinguished apostle whose conversion, labors, and
sufferings for "the faith which once he destroyed" occupy more than
half of this History, it leaves a prisoner, unheard, so far as appears,
for two years. His accusers, whose presence was indispensable, would
have to await the return of spring before starting for the capital, and
might not reach it for many months; nor, even when there, would they be
so sanguine of success—after Felix, Festus, and Agrippa had all
pronounced him innocent—as to be impatient of delay. And if
witnesses were required to prove the charge advanced by Tertullus, that
he was "a mover of sedition among all the Jews throughout the [Roman]
world" (
THE EPISTLE OF PAUL THE APOSTLE TO THE
ROMANS
Commentary by David Brown
INTRODUCTION
The Genuineness of the
Epistle to the Romans has never been questioned. It has the unbroken
testimony of all antiquity, up to Clement of
Rome, the apostle's "fellow laborer in the Gospel, whose name
was in the Book of Life" (
When and Where this Epistle was written we have the means of
determining with great precision, from the Epistle itself compared with
the Acts of the Apostles. Up to the date of it the apostle had never
been at Rome (
The Founder of this
celebrated church is unknown. That it owed its origin to the apostle
Peter, and that he was its first bishop, though an ancient tradition
and taught in the Church of Rome as a fact not to be doubted, is
refuted by the clearest evidence, and is given up even by candid
Romanists. On that supposition, how are we to account for so important
a circumstance being passed by in silence by the historian of the Acts,
not only in the narrative of Peter's labors, but in that of Paul's
approach to the metropolis, of the deputations of Roman "brethren" that
came as far as Appii Forum and the Three Taverns to meet him, and of
his two years' labors there (
For What Class of
Christians was this Epistle principally designed—Jewish or
Gentile? That a large number of Jews and Jewish proselytes resided at
this time at Rome is known to all who are familiar with the classical
and Jewish writers of that and the immediately subsequent periods; and
that those of them who were at Jerusalem on the day of Pentecost (
It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.
CHAPTER 1
1. Paul—(See on
a servant of Jesus Christ—The word
here rendered "servant" means "bond-servant," or one subject to the
will and wholly at the disposal of another. In this sense it is applied
to the disciples of Christ at large (
called to be an apostle—when first he
"saw the Lord"; the indispensable qualification for apostleship. (See
on
separated unto the—preaching of the
gospel—neither so late as when "the
Holy Ghost said, Separate me Barnabas and Saul" (
of God—that is, the Gospel of which
God is the glorious Author. (So
2. Which he had promised afore … in the holy
scriptures—Though the Roman Church was Gentile by nation (see
on
3, 4. Concerning his Son Jesus Christ our Lord—the grand burden of this "Gospel of God."
made of the seed of David—as,
according to "the holy scriptures," He behooved to be. (See on
according to the flesh—that is, in His
human nature (compare
4. And declared—literally, "marked off," "defined," "determined," that is, "shown," or "proved."
to be the Son of God—Observe
how studiously the language changes here. He "was MADE [says the apostle] of the seed of David,
according to the flesh" (
with power—This may either be connected with "declared," and then the meaning will be "powerfully declared" [Luther, Beza, Bengel, Fritzsche, Alford, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, Calvin, Hodge, Philippi, Mehring, &c.].
according to the spirit of holiness—If
"according to the flesh" means here, "in His human nature," this
uncommon expression must mean "in His other nature," which we
have seen to be that "of the Son of God"—an eternal, uncreated
nature. This is here styled the "spirit," as an impalpable and
immaterial nature (
5. By whom—as the ordained channel.
we have received grace—the whole
"grace that bringeth salvation" (
and apostleship—for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one—"the grace of apostleship").
for obedience to the faith—rather, "for the obedience of faith"—that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name—that He might be glorified.
6. Among whom are ye also—that is, along
with others; for the apostle ascribes nothing special to the Church of
Rome (compare
the called—(See on
of Christ Jesus—that is, either called
"by Him" (
7. beloved of God—(Compare
Grace, &c.—(See on
and peace—the peace which Christ made
through the blood of His cross (
from God our Father, and the Lord Jesus
Christ—"Nothing speaks more decisively for the divinity of
Christ than these juxtapositions of Christ with the eternal God, which
run through the whole language of Scripture, and the derivation of
purely divine influences from Him also. The name of no man can be
placed by the side of the Almighty. He only, in whom the Word of the
Father who is Himself God became flesh, may be named beside Him; for
men are commanded to honor Him even as they honor the Father (
8. your faith is spoken of throughout the whole world—This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
9. For God … whom I serve—the word denotes religious service.
with my spirit—from my inmost soul.
in the gospel of his Son—to which Paul's whole religious life and official activity were consecrated.
is my witness, that without ceasing I make
mention of you always in my prayers—so for the Ephesians
(
10. Making request, if by any means now at length
I may have a prosperous journey by the will of God, to come to
you—Though long anxious to visit the capital, he met with a
number of providential hindrances (
11, 12. For I long to see you, that I may impart
to you some spiritual gift—not any supernatural gift, as the
next clause shows, and compare
to the end that ye may be established.
12. That is, that I may be comforted together with you by the mutual faith both of you and me—"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [Jowett]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [Calvin]. How "widely different is the apostolic style from that of the court of Papal Rome!" [Bengel].
13. oftentimes I purposed to come unto you, but was let—hindered.
hitherto—chiefly by his desire to go
first to places where Christ was not known (
that I might have some fruit—of my ministry
among you also, even as among other Gentiles—The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)
14, 15. I am debtor both to the Greeks—cultivated
and to the Barbarians—rude.
15. So, as much as in me is, I am ready to preach
the gospel to you that are at Rome also—He feels himself
under an all-subduing obligation to carry the gospel to all classes of
mankind, as adapted to and ordained equally for all (
16. For I am not ashamed of the
gospel—(The words, "of Christ," which follow here, are not
found in the oldest and best manuscripts). This language implies that
it required some courage to bring to "the mistress of the world" what
"to the Jews was a stumbling-block and to the Greeks foolishness"
(
for it is the power of God unto salvation to
every one that believeth—Here and in
17. For therein is the righteousness of God revealed—that is (as the whole argument of the Epistle shows), God's justifying righteousness.
from faith to faith—a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).
as it is written—(
The just shall live by faith—This
golden maxim of the Old Testament is thrice quoted in the New
Testament—here;
On the foregoing verses, Note (1) What manner
of persons ought the ministers of Christ to be, according to the
pattern here set up: absolutely subject and officially dedicated to the
Lord Jesus; separated unto the gospel of God, which contemplates the
subjugation of all nations to the faith of Christ: debtors to all
classes, the refined and the rude, to bring the gospel to them all
alike, all shame in the presence of the one, as well as pride before
the other, sinking before the glory which they feel to be in their
message; yearning over all faithful churches, not lording it over them,
but rejoicing in their prosperity, and finding refreshment and strength
in their fellowship! (2) The peculiar features of the gospel here
brought prominently forward should be the devout study of all who
preach it, and guide the views and the taste of all who are privileged
statedly to hear it: that it is "the gospel of God," as a message from
heaven, yet not absolutely new, but on the contrary, only the
fulfilment of Old Testament promise, that not only is Christ the great
theme of it, but Christ in the very nature of God as His own Son, and
in the nature of men as partaker of their flesh—the Son of God
now in resurrection—power and invested with authority to dispense
all grace to men, and all gifts for the establishment and edification
of the Church, Christ the righteousness provided of God for the
justification of all that believe in His name; and that in this
glorious Gospel, when preached as such, there resides the very power of
God to save Jew and Gentile alike who embrace it. (3) While Christ is
to be regarded as the ordained Channel of all grace from God to
men (
18. For the wrath of God—His holy displeasure and righteous vengeance against sin.
is revealed from heaven—in the consciences of men, and attested by innumerable outward evidences of a moral government.
against all ungodliness—that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
and unrighteousness of men—that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).
18. who hold—rather, "hold down," "hinder," or "keep back."
the truth in unrighteousness—The
apostle, though he began this verse with a comprehensive proposition
regarding men in general, takes up in the end of it only one of the two
great divisions of mankind, to whom he meant to apply it; thus gently
sliding into his argument. But before enumerating their actual
iniquities, he goes back to the origin of them all, their stifling the
light which still remained to them. As darkness overspreads the mind,
so impotence takes possession of the heart, when the "still small
voice" of conscience is first disregarded, next thwarted, and then
systematically deadened. Thus "the truth" which God left with and in
men, instead of having free scope and developing itself, as it
otherwise would, was obstructed (compare
19. Because that which may be—rather, "which is."
known of God is manifest in them; for God hath
showed it unto them—The sense of this pregnant statement the
apostle proceeds to unfold in
20. For the invisible things of him from—or "since"
the creation of the world are clearly seen—the mind brightly beholding what the eye cannot discern.
being understood by the things that are
made—Thus, the outward creation is not the parent but
the interpreter of our faith in God. That faith has its primary
sources within our own breast (
even his eternal power and Godhead—both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
so that they are without excuse—all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.
21. Because that, when they knew God—that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful—neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
but became vain—(compare
in their imaginations—thoughts,
notions, speculations, regarding God; compare
and their foolish—"senseless," "stupid."
heart—that is, their whole inner man.
was darkened—How instructively is the downward progress of the human soul here traced!
22, 23. Professing themselves—"boasting," or "pretending to be"
wise, they became fools—"It is the
invariable property of error in morals and religion, that men take
credit to themselves for it and extol it as wisdom. So the heathen"
(
23. And changed—or "exchanged."
the glory of the uncorruptible God into—or "for"
an image … like to corruptible
man—The allusion here is doubtless to the Greek
worship, and the apostle may have had in his mind those exquisite
chisellings of the human form which lay so profusely beneath and around
him as he stood on Mars' Hill; and "beheld their devotions." (See on
and to birds, and four-footed beasts, and to creeping things—referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as Reiche and Jowett), who, believing neither in any fall from primeval innocence, nor in the noble traces of that innocence which lingered even after the fall and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to rise, from the lowest forms of nature worship, suited to the childhood of our race, into that which is more rational and spiritual.
24. Wherefore God also—in righteous retribution.
gave them up—This divine abandonment
of men is here strikingly traced in three successive stages, at each of
which the same word is used (
25. Who changed the truth of God into a lie—that is, the truth concerning God into idol falsehood.
and worshipped and served the creature more than the Creator—Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
who is blessed for ever! Amen—By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.
26, 27. For this cause God gave them
up—(See on
for even their women—that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
did change, &c.—The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"
27. and receiving in themselves that recompense of their error which was meet—alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging.
28-31. gave them over—or "up" (see on
to do those things which are not convenient—in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
30. haters of God—The word usually
signifies "God-hated," which some here prefer, in the sense of
"abhorred of the Lord"; expressing the detestableness of their
character in His sight (compare
32. Who knowing—from the voice of
conscience,
the judgment of God—the stern law of divine procedure.
that they which commit such things are worthy of
death—here used in its widest known sense, as the uttermost
of divine vengeance against sin: see
not only do the same—which they might do under the pressure of temptation and in the heat of passion.
but have pleasure in them that do them—deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.
On this section, Note (1) "The wrath of God"
against sin has all the dread reality of a "revelation from heaven"
sounding in the consciences of men, in the self-inflicted miseries of
the wicked, and in the vengeance which God's moral government, sooner
or later, takes upon all who outrage it; so this "wrath of God" is not
confined to high-handed crimes, or the grosser manifestations of human
depravity, but is "revealed" against all violations of divine law of
whatever nature—"against all ungodliness" as well as
"unrighteousness of men," against all disregard of God in the conduct
of life as well as against all deviations from moral rectitude; and
therefore, since no child of Adam can plead guiltless either of
"ungodliness" or of "unrighteousness," to a greater or less extent, it
follows that every human being is involved in the awful sweep of "the
wrath of God" (
CHAPTER 2
From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!
4. the goodness of God leadeth thee to repentance—that is, is designed and adapted to do so.
5. treasurest up unto thyself wrath against—rather "in."
the day of wrath—that is wrath to come on thee in the day of wrath. What an awful idea is here expressed—that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.
7-10. To them who, &c.—The substance of these verses is that the final judgment will turn upon character alone.
by patient continuance in well-doing,
&c.—Compare
8. But unto them that are contentious, and do not
obey the truth, &c.—referring to such keen and determined
resistance to the Gospel as he himself had too painfully witnessed on
the part of his own countrymen. (See
indignation and wrath—in the bosom of a sin-avenging God.
9. Tribulation and anguish—the effect of these in the sinner himself.
10. to the Jew first—first in perdition
if unfaithful; but if obedient to the truth, first in salvation (
12. For as many as have sinned—not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).
without law—that is, without the advantage of a positive Revelation.
shall also perish without law—exempt from the charge of rejecting or disregarding it.
and as many as have sinned in the law—within the pale of a positive, written Revelation.
shall be judged by the law—tried and condemned by the higher standard of that written Revelation.
13-15. For not the hearers, &c.—As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form—since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates—their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.
15. their thoughts the meanwhile accusing or else excusing—that is, perhaps by turns doing both.
16. In the day, &c.—Here the
unfinished statement of
shall judge the secrets of men—here
specially referring to the unfathomed depths of hypocrisy in the
self-righteous whom the apostle had to deal with. (See
according to my gospel—to my teaching as a preacher of the Gospel.
17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).
18. approvest the things that are
excellent—"triest the things that differ" (Margin).
Both senses are good, and indeed the former is but the result of the
latter action. (See on
20. hast the form of knowledge and of the truth in the law—not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.
22. thou that abhorrest idols—as the Jews did ever after their captivity, though bent on them before.
dost thou commit sacrilege?—not, as
some excellent interpreters, "dost thou rob idol temples?" but more
generally, as we take it, "dost thou profane holy things?" (as in
24. as it is written—(See
25-29. For circumcision—that is, One's being within the covenant of which circumcision was the outward sign and seal.
verily profiteth, if thou keep the law—if the inward reality correspond to the outward sign.
but if, &c.—that is, "Otherwise, thou art no better than the uncircumcised heathen."
26. Therefore if the uncircumcision keep the
… law, &c.—Two mistaken interpretations, we think,
are given of these words: First, that the case here supposed is
an impossible one, and put merely for illustration [Haldane, Chalmers,
Hodge]; second that it is the
case of the heathen who may and do please God when they act, as has
been and is done, up to the light of nature [Grotius, Olshausen,
&c.]. The first interpretation is, in our judgment, unnatural; the
second, opposed to the apostle's own teaching. But the case here put
is, we think, such as that of Cornelius (
28. he is not a Jew which is one outwardly, &c.—In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.
Note, (1) It is a sad mark of depravity when
all that is designed and fitted to melt only hardens the heart (
CHAPTER 3
1, 2. What advantage then hath the Jew?—that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"
Answer:
2. Much every way; chiefly, because—rather, "first, that."
unto them were committed the oracles of God—This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.
3, 4. For what if some did not believe?—It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.
shall their unbelief make the faith of God—or, "faithfulness of God."
of none effect?—"nullify," "invalidate" it.
4. God forbid—literally, "Let it not be," that is, "Away with such a thought"—a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [Hodge].
yea, let God be—held
true, and every man a liar—that is, even though it should follow from this that every man is a liar.
when thou art judged—so in
5, 6. But if, &c.—Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."
Answer:
6. God forbid; for then how shall God judge the world?—that is, "Far from us be such a thought; for that would strike down all future judgment.
7, 8. For if the truth of God, &c.—A further illustration of the same sentiment: that is, "Such reasoning amounts to this—which indeed we who preach salvation by free grace are slanderously accused of teaching—that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).
On this brief section, Note (1) Mark the place
here assigned to the Scriptures. In answer to the question, "What
advantage hath the Jew?" or, "What profit is there of circumcision?"
(
9. are we better than they?—"do we excel them?"
No, in no wise—Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.
10-12. As it is written, &c.—(Ps 14:1-3; 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.
13-18. Their, &c.—From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.
throat is an open sepulchre—(
with their tongues they have used
deceit—(
the poison of asps is under their
lips—(
14. Whose mouth, &c.—(Ps 10:7): that is, "That mouth which should be
'most sweet' (
15. Their feet are swift to shed
blood—(
16, 17. Destruction and misery are in their ways; and the way of peace have they not known—This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.
18. There is no fear of God before their
eyes—(
19. Now we know that what … the law—that is, the Scriptures, considered as a law of duty.
saith, it saith to them that are under the law—of course, therefore, to the Jews.
that every mouth—opened in self-justification.
may be stopped, and all the world may become—that is, be seen to be, and own itself.
guilty—and so condemned
before God.
20. Therefore by the deeds of—obedience to
the law there shall no flesh be justified—that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.
in his sight—at His bar (
for by the law is the knowledge of
sin—(See on
Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace—in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.
21-23. But now the righteousness of
God—(See on
without the law—that is, a
righteousness to which our obedience to the law contributes nothing
whatever (
is manifested, being witnessed—attested.
by the law and the prophets—the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.
22. by faith of—that is, "in"
Jesus Christ unto all and upon all them that believe—that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [Luther and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
for there is no difference.
23. for all have sinned—Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.
and come short of the glory—or "praise"
of God—that is, "have failed to earn
His approbation" (compare
24. justified freely—without anything done on our part to deserve.
by his grace—His free love.
through the redemption that is in Christ Jesus—a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.
25, 26. Whom God hath set forth to be a propitiation—or "propitiatory sacrifice."
through faith in his blood—Some of the
best interpreters, observing that "faith upon" is the usual
phrase in Greek, not "faith in" Christ, would place a
"comma" after "faith," and understand the words as if written thus: "to
be a propitiation, in His blood, through faith." But "faith in
Christ" is used in
to declare his righteousness for the remission—rather, "pretermission" or "passing by."
of sins—"the sins."
that are past—not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."
through the forbearance of God—God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers—committed before faith—and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).
26. To declare … at this time—now for the first time, under the Gospel.
his righteousness: that he might be just, and the justifier of him that believeth in Jesus—Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!
Note, (1) One way of a sinner's justification
is taught in the Old Testament and in the New alike: only more dimly
during the twilight of Revelation; in unclouded light under "its
perfect day" (
Inference first: Boasting is excluded by this, and no other way of justification.
27, 28. Where is boasting then? … excluded. By what law?—on what principle or scheme?.
of works? Nay; but by the law of faith.
28. Therefore we conclude, &c.—It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.
manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.
Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.
29. Is he the God of the Jews only? &c.—The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.
30. it is one God who shall justify—"has unchangeably fixed that He shall justify."
the circumcision by—"of"
faith, and the uncircumcision through
faith—probably this is but a varied statement of the same
truth for greater emphasis (see
Objection:
31. Do we then make void the law through faith?—"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."
God forbid: yea, we establish the
law—It will be observed here, that, important as was this
objection, and opening up as it did so noble a field for the
illustration of the peculiar glory of the Gospel, the apostle does no
more here than indignantly repel it, intending at a subsequent stage of
his argument (
Note, (1) It is a fundamental requisite of all
true religion that it tend to humble the sinner and exalt God; and
every system which breeds self-righteousness, or cherishes boasting,
bears falsehood on its face (
CHAPTER 4
First: Abraham was justified by faith.
1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?—that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."
2. For if Abraham were justified by works, he hath whereof to glory; but not before God—"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
3. For what saith the, Scripture? Abraham believed God, and it—his faith.
was counted to him for
righteousness—(
4, 5. Now to him that worketh—as a servant for wages.
is the reward not reckoned of grace—as a matter of favor.
but of debt—as a matter of right.
5. But to him that worketh not—who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
but believeth on him that justifieth the ungodly—casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
his faith, &c.—(See on
Second: David sings of the same justification.
6-8. David also describeth—"speaketh," "pronounceth."
the blessedness of the man unto whom the Lord imputeth righteousness without works—whom, though void of all good works, He, nevertheless, regards and treats as righteous.
7, 8. Saying, Blessed, &c.—(Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.
9-12. Cometh this blessedness then, &c.—that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer—the model man of justification by faith—after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."
13-15. For the promise, &c.—This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world—or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law—in virtue of obedience to the law.
but through the righteousness of faith—in virtue of his simple faith in the divine promises.
14. For if they which are of the law be heirs—If the blessing is to be earned by obedience to the law.
faith is made void—the whole divine method is subverted.
15. Because the law worketh wrath—has nothing to give to those who break is but condemnation and vengeance.
for where there is no law, there is no transgression—It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.
16, 17. Therefore, &c.—A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith—whether of his natural seed or no—may be assured of the like justification with the parent believer."
17. As it is written, &c.—(Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
before—that is, "in the reckoning of."
him whom he believed—that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
even God, quickeneth the dead—The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.
18-22. Who against hope—when no ground for hope appeared.
believed in hope—that is, cherished the believing expectation.
that he might become the father of many nations,
according to that which was spoken, So shall thy seed be—that
is, Such "as the stars of heaven,"
19. he considered not, &c.—paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.
20. He staggered—hesitated
not … but was strong in faith, giving glory to God—as able to make good His own word in spite of all obstacles.
21. And being fully persuaded, &c.—that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.
22. And therefore it was imputed, &c.—"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."
23-25. Now, &c.—Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.
25. Who was delivered for—"on account of."
our offences—that is, in order to expiate them by His blood.
and raised again for—"on account of," that is, in order to.
our justification—As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.
Note, (1) The doctrine of justification by
works, as it generates self-exaltation, is contrary to the first
principles of all true religion (
CHAPTER 5
The proof of this doctrine being now
concluded, the apostle comes here to treat of its fruits,
reserving the full consideration of this topic to another stage of the
argument (
1. Therefore being—"having been."
justified by faith, we have peace with God,
&c.—If we are to be guided by manuscript authority, the true
reading here, beyond doubt, is, "Let us have peace"; a reading,
however, which most reject, because they think it unnatural to exhort
men to have what it belongs to God to give, because the
apostle is not here giving exhortations, but stating matters of fact.
But as it seems hazardous to set aside the decisive testimony of
manuscripts, as to what the apostle did write, in favor of what
we merely think he ought to have written, let us pause and
ask—If it be the privilege of the justified to "have peace
with God," why might not the apostle begin his enumeration of the
fruits of justification by calling on believers to "realize" this peace
as belonged to them, or cherish the joyful consciousness of it as their
own? And if this is what he has done, it would not be necessary to
continue in the same style, and the other fruits of justification might
be set down, simply as matters of fact. This "peace" is first a change
in God's relation to us; and next, as the consequence of this, a change
on our part towards Him. God, on the one hand, has "reconciled us to
Himself by Jesus Christ" (
2. By whom also we have—"have had"
access by faith into this grace—favor with God.
wherein we stand—that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [Meyer, Philippi, Mehring], rather than something new [Beza, Tholuck, Hodge].
and rejoice—"glory," "boast," "triumph"—"rejoice" is not strong enough.
in hope of the glory of God—On "hope,"
see on
3, 4. we glory in tribulation also; knowing that
tribulation worketh patience—Patience is the quiet endurance
of what we cannot but wish removed, whether it be the withholding of
promised good (
4. patience worketh experience—rather,
"proof," as the same word is rendered in
and experience—"proof."
hope—"of the glory of God," as
prepared for us. Thus have we hope in two distinct ways, and at two
successive stages of the Christian life: first, immediately on
believing, along with the sense of peace and abiding access to God
(
5. And hope maketh not ashamed—putteth not to shame, as empty hopes do.
because the love of God—that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"—as most expositors agree.
is shed abroad—literally, "poured
forth," that is, copiously diffused (compare
by the Holy Ghost which is—rather, "was."
given unto us—that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.
6-8. For when we were yet without strength—that is, powerless to deliver ourselves, and so ready to perish.
in due time—at the appointed season.
Christ died for the ungodly—Three
signal properties of God's love are here given: First, "Christ died
for the ungodly," whose character, so far from meriting any
interposition in their behalf, was altogether repulsive to the eye of
God; second, He did this "when they were without
strength"—with nothing between them and perdition but that
self-originating divine compassion; third, He did this "at the due
time," when it was most fitting that it should take place (compare
7. For scarcely for a righteous man—a man of simply unexceptionable character.
will one—"any one"
die: yet peradventure for a good man—a man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.
some—"some one."
would—rather, "doth."
even dare to die—"Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life" (So Bengel, Olshausen, Tholuck, Alford, Philippi). (To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as Calvin, Beza, Fritzsche, Jowett], is extremely flat.)
8. But God commendeth—"setteth off," "displayeth"—in glorious contrast with all that men will do for each other.
his love toward us, in that, while we were yet sinners—that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.
Christ died for us—Now comes the overpowering inference, emphatically redoubled.
9, 10. Much more then, being—"having been"
now justified by his blood, we shall be saved from wrath through him.
10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now—"having now been"
reconciled, we shall be saved by his
life—that is "If that part of the Saviour's work which cost
Him His blood, and which had to be wrought for persons incapable of the
least sympathy either with His love or His labors in their
behalf—even our 'justification,' our 'reconciliation'—is
already completed; how much more will He do all that remains to be
done, since He has it to do, not by death agonies any more, but in
untroubled 'life,' and no longer for enemies, but for
friends—from whom, at every stage of it, He receives the grateful
response of redeemed and adoring souls?" To be "saved from wrath
through Him," denotes here the whole work of Christ towards
believers, from the moment of justification, when the wrath of
God is turned away from them, till the Judge on the great white throne
shall discharge that wrath upon them that "obey not the Gospel of our
Lord Jesus Christ"; and that work may all be summed up in "keeping them
from falling, and presenting them faultless before the presence of His
glory with exceeding joy" (
11. And not only so, but we also joy—rather, "glory."
in God through our Lord Jesus Christ, by—"through"
whom we have now received the
atonement—rather, "the reconciliation" (Margin), as
the same word is rendered in
On this section, Note, (1) How gloriously does
the Gospel evince its divine origin by basing all acceptable obedience
on "peace with God," laying the foundations of this peace in a
righteous "justification" of the sinner "through our Lord Jesus
Christ," and making this the entrance to a permanent standing in the
divine favor, and a triumphant expectation of future glory! (
(This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).
12. Wherefore—that is, Things being so; referring back to the whole preceding argument.
as by one man—Adam.
sin—considered here in its guilt, criminality, penal desert.
entered into the world, and death by sin—as the penalty of sin.
and so death passed upon all men, for that all
have sinned—rather, "all sinned," that is, in that one man's
first sin. Thus death reaches every individual of the human family, as
the penalty due to himself. (So, in substance, Bengel, Hodge, Philippi). Here we should have expected the
apostle to finish his sentence, in some such way as this: "Even so, by
one man righteousness has entered into the world, and life by
righteousness." But, instead of this, we have a digression, extending
to five verses, to illustrate the important statement of
13, 14. For until the law sin was in the world—that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.
but sin is not imputed where there is no law—"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.
14. Nevertheless death reigned from Adam to Moses,
even over them that had not sinned after the similitude of Adam's
transgression—But who are they?—a much contested
question. Infants (say some), who being guiltless of actual
sin, may be said not to have sinned in the way that Adam did [Augustine, Beza, Hodge]. But why
should infants be specially connected with the period "from Adam to
Moses," since they die alike in every period? And if the apostle meant
to express here the death of infants, why has he done it so
enigmatically? Besides, the death of infants is comprehended in the
universal mortality on account of the first sin, so emphatically
expressed in
who is the figure—or, "a type."
of him that was to come—Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [Alford]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [Fritzsche, De Wette, Alford]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
15. But—"Yet," "Howbeit."
not as the offence—"trespass."
so also is the free gift—or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.
For if, &c.—rather, "For if
through the offense of the one the many died (that is, in that one
man's first sin), much more did the grace of God, and the free gift by
grace, even that of the one man, Jesus Christ, abound unto the many."
By "the many" is meant the mass of mankind represented
respectively by Adam and Christ, as opposed, not to few, but to
"the one" who represented them. By "the free gift" is meant (as in
16. And not as it was by one that sinned, so is the gift—"Another point of contrast may be mentioned."
for the judgment—"sentence."
was by one—rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."
to condemnation, but the free gift—"gift of grace."
is of many offences unto justification—a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."
17. For if by—"the"
one man's offence death reigned by one—"through the one."
much more shall they which receive—"the"
abundance of grace and of the gift of—justifying
righteousness … reign in life by one Jesus
Christ—"through the one." We have here the two ideas of
18. Therefore—now at length resuming the
unfinished comparison of
as by the offence of one judgment came—or, more simply, "it came."
upon all men to condenmation; even so by the righteousness of one the free gift came—rather, "it came."
upon all men to justification of
life—(So Calvin, Bengel, Olshausen,
Tholuck, Hodge, Philippi). But
better, as we judge: "As through one offense it [came] upon all men to
condemnation; even so through one righteousness [it came] upon all men
to justification of life"—(So Beza, Grotius, Ferme, Meyer,
De Wette, Alford, Revised Version). In this case, the
apostle, resuming the statement of
19. For, &c.—better, "For as by the
one man's disobedience the many were made sinners, even so by the
obedience of the One shall the many be made righteous." On this great
verse observe: First, By the "obedience" of Christ here is
plainly not meant more than what divines call His active
obedience, as distinguished from His sufferings and death; it is the
entire work of Christ in its obediential character. Our Lord
Himself represents even His death as His great act of obedience to the
Father: "This commandment (that is, to lay down and resume His life)
have I received of My Father" (
20, 21. Moreover the law—"The law, however." The Jew might say, If the whole purposes of God towards men center in Adam and Christ, where does "the law" come in, and what was the use of it? Answer: It
entered—But the word expresses an
important idea besides "entering." It signifies, "entered
incidentally," or "parenthetically." (In
that the offence might abound—or, "be multiplied." But what offense? Throughout all this section "the offense" (four times repeated besides here) has one definite meaning, namely, "the one first offense of Adam"; and this, in our judgment, is its meaning here also: "All our multitudinous breaches of the law are nothing but that one first offense, lodged mysteriously in the bosom of every child of Adam as an offending principal, and multiplying itself into myriads of particular offenses in the life of each." What was one act of disobedience in the head has been converted into a vital and virulent principle of disobedience in all the members of the human family, whose every act of wilful rebellion proclaims itself the child of the original transgression.
But where sin abounded—or, "was multiplied."
grace did much more abound—rather, "did exceedingly abound," or "superabound." The comparison here is between the multiplication of one offense into countless transgressions, and such an overflow of grace as more than meets that appalling case.
21. That as sin—Observe, the word "offense" is no more used, as that had been sufficiently illustrated; but—what better befitted this comprehensive summation of the whole matter—the great general term sin.
hath reigned unto death—rather, "in death," triumphing and (as it were) revelling in that complete destruction of its victims.
even so might grace reign—In
through righteousness—not ours
certainly ("the obedience of Christians," to use the wretched language
of Grotius) nor yet exactly
"justification" [Stuart, Hodge]; but rather, "the (justifying) righteousness
of Christ" [Beza, Alford, and in substance, Olshausen, Meyer];
the same which in
unto eternal life—which is salvation in its highest form and fullest development for ever.
by Jesus Christ our Lord—Thus, on that "Name which is above every name," the echoes of this hymn to the glory of "Grace" die away, and "Jesus is left alone."
On reviewing this golden section of our Epistle, the
following additional remarks occur: (1) If this section does not teach
that the whole race of Adam, standing in him as their federal head,
"sinned in him and fell with him in his first transgression," we may
despair of any intelligible exposition of it. The apostle, after saying
that Adam's sin introduced death into the world, does not say "and so
death passed upon all men for that Adam "sinned," but "for that
all sinned." Thus, according to the teaching of the apostle,
"the death of all is for the sin of all"; and as this cannot mean the
personal sins of each individual, but some sin of which unconscious
infants are guilty equally with adults, it can mean nothing but the one
"first transgression" of their common head, regarded as the sin of
each of his race, and punished, as such, with death. It is vain to
start back from this imputation to all of the guilt of Adam's first
sin, as wearing the appearance of injustice. For not only are
all other theories liable to the same objection, in some other
form—besides being inconsistent with the text—but the
actual facts of human nature, which none dispute, and which
cannot be explained away, involve essentially the same difficulties as
the great principle on which the apostle here explains them. If
we admit this principle, on the authority of our apostle, a flood of
light is at once thrown upon certain features of the divine procedure,
and certain portions of the divine oracles, which otherwise are
involved in much darkness; and if the principle itself seem hard to
digest, it is not harder than the existence of evil, which, as a
fact, admits of no dispute, but, as a feature in the divine
administration, admits of no explanation in the present state. (2) What
is called original sin—or that depraved tendency to evil
with which every child of Adam comes into the world—is not
formally treated of in this section (and even in the seventh chapter,
it is rather its nature and operation than its connection with the
first sin which is handled). But indirectly, this section bears
testimony to it; representing the one original offense, unlike every
other, as having an enduring vitality in the bosom of every
child of Adam, as a principle of disobedience, whose virulence has
gotten it the familiar name of "original sin." (3) In what sense is the
word "death" used throughout this section? Not certainly as mere
temporal death, as Arminian commentators affirm. For as Christ
came to undo what Adam did, which is all comprehended in the word
"death," it would hence follow that Christ has merely dissolved the
sentence by which soul and body are parted in death; in other words,
merely procured the resurrection of the body. But the New Testament
throughout teaches that the salvation of Christ is from a vastly more
comprehensive "death" than that. But neither is death here used merely
in the sense of penal evil, that is, "any evil inflicted in
punishment of sin and for the support of law" [Hodge]. This is too indefinite, making death a mere
figure of speech to denote "penal evil" in general—an idea
foreign to the simplicity of Scripture—or at least making death,
strictly so called, only one part of the thing meant by it, which ought
not to be resorted to if a more simple and natural explanation can be
found. By "death" then, in this section, we understand the sinner's
destruction, in the only sense in which he is capable of it.
Even temporal death is called "destruction" (
CHAPTER 6
1. What, &c.—The subject of this
third division of our Epistle announces itself at once in the
opening question, "Shall we (or, as the true reading is, "May we," "Are
we to") continue in sin, that grace may abound?" Had the apostle's
doctrine been that salvation depends in any degree upon our good
works, no such objection to it could have been made. Against the
doctrine of a purely gratuitous justification, the objection is
plausible; nor has there ever been an age in which it has not been
urged. That it was brought against the apostles, we know from
2. God forbid—"That be far from us"; the instincts of the new creature revolting at the thought.
How shall we, that are dead, &c.—literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"
3. Know ye not, that so many of us as were
baptized into Jesus Christ—compare
were baptized into his death?—sealed
with the seal of heaven, and as it were formally entered and articled,
to all the benefits and all the obligations of Christian
discipleship in general, and of His death in particular. And
since He was "made sin" and "a curse for us" (
4. Therefore we are—rather, "were" (it being a past act, completed at once).
buried with him, by baptism into
death—(The comma we have placed after "him" will show
what the sense is. It is not, "By baptism we are buried with Him into
death," which makes no sense at all; but, "By baptism with Him into
death we are buried with Him"; in other words, "By the same baptism
which publicly enters us into His death, we are made partakers
of His burial also"). To leave a dead body unburied is
represented, alike in heathen authors as in Scripture, as the greatest
indignity (
that like as Christ was raised from the dead by the glory of the Father—that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.
even so we also—as risen to a new life with Him.
should walk in newness of life—But
what is that "newness?" Surely if our old life, now dead and
buried with Christ, was wholly sinful, the new, to which we rise
with the risen Saviour, must be altogether a holy life; so that every
time we go back to "those things whereof we are now ashamed" (
5. For if we have been planted together—literally, "have become formed together." (The word is used here only).
in the likeness of his death, we shall be also
in the likeness of his resurrection—that is, "Since Christ's
death and resurrection are inseparable in their efficacy, union with
Him in the one carries with it participation in the other, for
privilege and for duty alike." The future tense is used of
participation in His resurrection, because this is but partially
realized in the present state. (See on
6, 7. Knowing this, &c.—The apostle now grows more definite and vivid in expressing the sin-destroying efficacy of our union with the crucified Saviour.
that our old man—"our old selves";
that is, "all that we were in our old unregenerate condition,
before union with Christ" (compare
is—rather, "was."
crucified with him—in order.
that the body of sin—not a figure for "the mass of sin"; nor the "material body," considered as the seat of sin, which it is not; but (as we judge) for "sin as it dwells in us in our present embodied state, under the law of the fall."
might be destroyed—(in Christ's death)—to the end.
that henceforth we should not serve sin—"be in bondage to sin."
7. For he that is dead—rather, "hath died."
is freed—"hath been set free."
from sin—literally, "justified,"
"acquitted," "got his discharge from sin." As death dissolves all
claims, so the whole claim of sin, not only to "reign unto death," but
to keep its victims in sinful bondage, has been discharged once for
all, by the believer's penal death in the death of Christ; so that he
is no longer a "debtor to the flesh to live after the flesh"
(
8. Now if we be dead—"if we died."
with Christ, &c.—See on
9-11. Christ being raised from the dead dieth no
more; death hath no more dominion over him—Though Christ's
death was in the most absolute sense a voluntary act (
10. For in that he died, he died unto—that is, in obedience to the claims of
sin once—for all.
but in that he liveth, he liveth unto—in obedience to the claims of God.
God—There never, indeed, was a time
when Christ did not "live unto God." But in the days of His flesh He
did so under the continual burden of sin "laid on Him" (
11. Likewise—even as your Lord Himself.
reckon ye also yourselves to be dead indeed—"dead on the one hand"
unto sin, but alive unto God through Jesus Christ our Lord—(The words, "our Lord," at the close of this verse, are wanting in the best manuscripts.)
Note, (1) "Antinomianism is not only an error;
it is a falsehood and a slander" [Hodge]. That "we should continue in sin that grace
may abound," not only is never the deliberate sentiment of any real
believer in the doctrine of Grace, but is abhorrent to every Christian
mind, as a monstrous abuse of the most glorious of all truths (
Not content with showing that his doctrine has no tendency to relax the obligations to a holy life, the apostle here proceeds to enforce these obligations.
12. Let not sin therefore—as a Master
reign—(The reader will observe that wherever in this section the words "Sin," "Obedience," "Righteousness," "Uncleanness," "Iniquity," are figuratively used, to represent a Master, they are here printed in capitals, to make this manifest to the eye, and so save explanation).
in your mortal body, that ye should obey it—sin.
in the lusts thereof—"the lusts of the body," as the Greek makes evident. (The other reading, perhaps the true one, "that ye should obey the lusts thereof," comes to the same thing). The "body" is here viewed as the instrument by which all the sins of the heart become facts of the outward life, and as itself the seat of the lower appetites; and it is called "our mortal body," probably to remind us how unsuitable is this reign of sin in those who are "alive from the dead." But the reign here meant is the unchecked dominion of sin within us. Its outward acts are next referred to.
13. Neither yield ye your members instruments of unrighteousness unto Sin, but yield yourselves—this is the great surrender.
unto God as those that are alive from the dead, and—as the fruit of this.
your members—till now prostituted to sin.
instruments of righteousness unto God—But what if indwelling sin should prove too strong for us? The reply is: But it will not.
14. For Sin shall not have dominion over you—as the slaves of a tyrant lord.
for ye are not under the law, but under
grace—The force of this glorious assurance can only be felt
by observing the grounds on which it rests. To be "under the law" is,
first, to be under its claim to entire obedience; and so, next under
its curse for the breach of these. And as all power to obey can reach
the sinner only through Grace, of which the law knows nothing,
it follows that to be "under the law" is, finally, to be shut up under
an inability to keep it, and consequently to be the helpless
slave of sin. On the other hand, to be "under grace," is to be
under the glorious canopy and saving effects of that "grace which
reigns through righteousness unto eternal life through Jesus Christ our
Lord" (see on
15, 16. What then? … Know ye not—it is a dictate of common sense.
16. that to whom ye yield yourselves servants to obey—with the view of obeying him.
his servants ye are to whom ye obey—to whom ye yield that obedience.
whether of Sin unto death—that is,
"issuing in death," in the awful sense of
or of Obedience unto
righteousness—that is, obedience resulting in a righteous
character, as the enduring condition of the servant of new Obedience
(
17. But God be thanked, that ye were the servants of Sin—that is, that this is a state of things now past and gone.
but ye have obeyed from the heart that form of doctrine which was delivered you—rather, "whereunto ye were delivered" (Margin), or cast, as in a mould. The idea is, that the teaching to which they had heartily yielded themselves had stamped its own impress upon them.
18. Being then—"And being"; it is the continuation and conclusion of the preceding sentence; not a new one.
made free from Sin, ye became the servants of—"servants to"
Righteousness—The case is one of
emancipation from entire servitude to one Master to entire servitude to
another, whose property we are (see on
19. I speak after the manner of men—descending, for illustration, to the level of common affairs.
because of the infirmity of your flesh—the weakness of your spiritual apprehension.
for as ye have yielded—"as ye yielded," the thing being viewed as now past.
your members servants to Uncleanness and to Iniquity unto—the practice of
iniquity; even so now yield your members
servants to Righteousness unto holiness—rather, "unto (the
attainment of) sanctification," as the same word is rendered in
20. For when ye were the servants—"were servants"
of Sin, ye were free from—rather, "in respect of"
Righteousness—Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:—"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.
21. What fruit had ye then in those things whereof
ye are now ashamed? for the end of those things is death—What
permanent advantage, and what abiding satisfaction, have
those things yielded? The apostle answers his own
question:—"Abiding satisfaction, did I ask? They have left only a
sense of 'shame.' Permanent advantage? 'The end of them is
death.'" By saying they were "now ashamed," he makes it
plain that he is not referring to that disgust at themselves, and
remorse of conscience by which those who are the most helplessly "sold
under sin" are often stung to the quick; but that ingenuous feeling of
self-reproach, which pierces and weighs down the children of God, as
they think of the dishonor which their past life did to His name, the
ingratitude it displayed, the violence it did to their own conscience,
its deadening and degrading effects, and the death—"the second
death"—to which it was dragging them down, when mere Grace
arrested them. (On the sense of "death" here, see on
22. But now—as if to get away from such a subject were unspeakable relief.
being made free from Sin, and become servants to God—in the absolute sense intended throughout all this passage.
ye have—not "ought to have," but "do have," in point of fact.
your fruit unto
holiness—"sanctification," as in
and the end everlasting life—as the final state of the justified believer; the beatific experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration.
23. For the wages of sin is death; but the gift of God is eternal life through—"in"
Jesus Christ our Lord—This concluding
verse—as pointed as it is brief—contains the marrow, the
most fine gold, of the Gospel. As the laborer is worthy of his hire,
and feels it to be his due—his own of right—so is death the
due of sin, the wages the sinner has well wrought for, his own. But
"eternal life" is in no sense or degree the wages of our righteousness;
we do nothing whatever to earn or become entitled to it, and never can:
it is therefore, in the most absolute sense, "THE GIFT OF God." Grace reigns in the bestowal of it
in every case, and that "in Jesus Christ our Lord," as the righteous
Channel of it. In view of this, who that hath tasted that the Lord is
gracious can refrain from saying, "Unto Him that loved us, and washed
us from our sins in His own blood, and hath made us kings and priests
unto God and His Father, to Him be glory and dominion for ever and
ever. Amen!" (
Note, (1) As the most effectual refutation of
the oft-repeated calumny, that the doctrine of Salvation by grace
encourages to continue in sin, is the holy life of those who profess
it, let such ever feel that the highest service they can render to that
Grace which is all their hope, is to "yield themselves unto God, as
those that are alive from the dead, and their members instruments of
righteousness unto God" (
CHAPTER 7
Relation of Believers to the Law and to Christ
(
Recurring to the statement of
1. I speak to them that know the law—of
Moses to whom, though not themselves Jews (see on
2, 3. if her husband be dead—"die." So
3. she be married—"joined." So
4. Wherefore … ye also are become dead—rather, "were slain."
to the law by the body of
Christ—through His slain body. The apostle here departs from
his usual word "died," using the more expressive phrase "were slain,"
to make it clear that he meant their being "crucified with Christ" (as
expressed in
that ye should be married to another, even to him that is—"was."
raised from the dead—to the intent.
that we should bring forth fruit unto God—It has been thought that the apostle should here have said that "the law died to us," not "we to the law," but that purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law [Chrysostom, Calvin, Hodge, Philippi, &c.]. But this is to mistake the apostle's design in employing this figure, which was merely to illustrate the general principle that "death dissolves legal obligation." It was essential to his argument that we, not the law, should be the dying party, since it is we that are "crucified with Christ," and not the law. This death dissolves our marriage obligation to the law, leaving us at liberty to contract a new relation—to be joined to the Risen One, in order to spiritual fruitfulness, to the glory of God [Beza, Olshausen, Meyer, Alford, &c.]. The confusion, then, is in the expositors, not the text; and it has arisen from not observing that, like Jesus Himself, believers are here viewed as having a double life—the old sin-condemned life, which they lay down with Christ, and the new life of acceptance and holiness to which they rise with their Surety and Head; and all the issues of this new life, in Christian obedience, are regarded as the "fruit" of this blessed union to the Risen One. How such holy fruitfulness was impossible before our union to Christ, is next declared.
5. For when we were in the flesh—in our
unregenerate state, as we came into the world. See on
the motions—"passions"
(Margin), "affections" (as in
of sins—that is, "prompting to the commission of sins."
which were by the law—by occasion of
the law, which fretted, irritated our inward corruption by its
prohibitions. See on
did work in our members—the members of
the body, as the instruments by which these inward stirrings find vent
in action, and become facts of the life. See on
to bring forth fruit unto death—death
in the sense of
6. But now—On the same expression, see
on
we are delivered from the law—The word
is the same which, in
that being dead wherein we were held—It is now universally agreed that the true reading here is, "being dead to that wherein we were held." The received reading has no authority whatever, and is inconsistent with the strain of the argument; for the death spoken of, as we have seen, is not the law's, but ours, through union with the crucified Saviour.
that we should—"so as to" or "so that we."
serve in newness of spirit—"in the newness of the spirit."
and not in the oldness of the
letter—not in our old way of literal, mechanical obedience to
the divine law, as a set of external rules of conduct, and without any
reference to the state of our hearts; but in that new way of spiritual
obedience which, through union to the risen Saviour, we have learned to
render (compare
False Inferences regarding the Law Repelled
(
And first,
7, 8. What … then? Is the law sin? God forbid!—"I have said that when we were in the flesh the law stirred our inward corruption, and was thus the occasion of deadly fruit: Is then the law to blame for this? Far from us be such a thought."
Nay—"On the contrary" (as in
I had not known sin but by the law—It is important to fix what is meant by "sin" here. It certainly is not "the general nature of sin" [Alford, &c.], though it be true that this is learned from the law; for such a sense will not suit what is said of it in the following verses, where the meaning is the same as here. The only meaning which suits all that is said of it in this place is "the principle of sin in the heart of fallen man." The sense, then, is this: "It was by means of the law that I came to know what a virulence and strength of sinful propensity I had within me." The existence of this it did not need the law to reveal to him; for even the heathens recognized and wrote of it. But the dreadful nature and desperate power of it the law alone discovered—in the way now to be described.
for I had not known lust, except,
&c.—Here the same Greek word is unfortunately rendered
by three different English ones—"lust"; "covet"; "concupiscence"
(
8. For without the law—that is, before its extensive demands and prohibitions come to operate upon our corrupt nature.
sin was—rather, "is"
dead—that is, the sinful principle of our nature lies so dormant, so torpid, that its virulence and power are unknown, and to our feeling it is as good as "dead."
9. For I was alive without the law once—"In the days of my ignorance, when, in this sense, a stranger to the law, I deemed myself a righteous man, and, as such, entitled to life at the hand of God."
but when the commandment came—forbidding all irregular desire; for the apostle sees in this the spirit of the whole law.
sin revived—"came to life"; in its malignity and strength it unexpectedly revealed itself, as if sprung from the dead.
and I died—"saw myself, in the eye of a law never kept and not to be kept, a dead man."
10, 11. And—thus.
the commandment, which was, &c.—designed
to—give
life—through the keeping of it.
I found to be unto death—through breaking it.
For sin—my sinful nature.
taking occasion by the commandment, deceived me—or "seduced me"—drew me aside into the very thing which the commandment forbade.
and by it slew me—"discovered me to
myself to be a condemned and gone man" (compare
12, 13. Wherefore—"So that."
the law is—"is indeed"
good, and the commandment—that one so often referred to, which forbids all lusting.
holy, and just, and good.
13. Was then that which is good made—"Hath then that which is good become"
death unto me? God forbid—that is, "Does the blame of my death lie with the good law? Away with such a thought."
But sin—became death unto me, to the end.
that it might appear sin—that it might be seen in its true light.
working death in—rather, "to"
me by that which is good, that sin by the
commandment might become exceeding sinful—"that its enormous
turpitude might stand out to view, through its turning God's holy,
just, and good law into a provocative to the very things which is
forbids." So much for the law in relation to the unregenerate,
of whom the apostle takes himself as the example; first, in his
ignorant, self-satisfied condition; next, under humbling discoveries of
his inability to keep the law, through inward contrariety to it;
finally, as self-condemned, and already, in law, a dead man. Some
inquire to what period of his recorded history these circumstances
relate. But there is no reason to think they were wrought into such
conscious and explicit discovery at any period of his history before he
"met the Lord in the way"; and though, "amidst the multitude of his
thoughts within him" during his memorable three day's blindness
immediately after that, such views of the law and of himself would
doubtless be tossed up and down till they took shape much as
they are here described (see on
14. For we know that the law is spiritual—in its demands.
but I am carnal—fleshly (see on
sold under sin—enslaved to it. The "I"
here, though of course not the regenerate, is neither the
unregenerate, but the sinful principle of the renewed man, as is
expressly stated in
15, 16. For, &c.—better, "For that which I do I know not"; that is, "In obeying the impulses of my carnal nature I act the slave of another will than my own as a renewed man?"
for, &c.—rather, "for not what I would (wish, desire) that do I, but what I hate that I do."
16. If then I do that which I would not—"But if what I would not that I do,"
I consent unto the law that it is good—"the judgment of my inner man going along with the law."
17. Now then it is no more I—my renewed self.
that do it—"that work it."
but sin which dwelleth in me—that
principle of sin that still has its abode in me. To explain this and
the following statements, as many do (even Bengel and Tholuck),
of the sins of unrenewed men against their better convictions, is to do
painful violence to the apostle's language, and to affirm of the
unregenerate what is untrue. That coexistence and mutual hostility of
"flesh" and "spirit" in the same renewed man, which is so clearly
taught in
18. For, &c.—better, "For I know that there dwelleth not in me, that is in my flesh, any good."
for to will—"desire."
is present with me; but how to perform that which is good—the supplement "how," in our version, weakens the statement.
I find not—Here, again, we have the double self of the renewed man; "In me dwelleth no good; but this corrupt self is not my true self; it is but sin dwelling in my real self, as a renewed man."
19, 21. For, &c.—The conflict here
graphically described between a self that "desires" to do good and a
self that in spite of this does evil, cannot be the struggles between
conscience and passion in the unregenerate, because the
description given of this "desire to do good" in
22. For I delight in the law of God after the
inward man—"from the bottom of my heart." The word here
rendered "delight" is indeed stronger than "consent" in
23. But I see another—it should be "a different"
law in my members—(See on
warring against the law of my mind, and bringing
me into captivity to the law of sin which is in my members—In
this important verse, observe, first, that the word "law" means an
inward principle of action, good or evil, operating with the fixedness
and regularity of a law. The apostle found two such laws within
him; the one "the law of sin in his members," called (in
24. O wretched man that I am! who shall deliver me
from the body of this death?—The apostle speaks of the "body"
here with reference to "the law of sin" which he had said was "in his
members," but merely as the instrument by which the sin of the heart
finds vent in action, and as itself the seat of the lower appetites
(see on
25. I thank God—the Source.
through Jesus Christ—the Channel of deliverance.
So then—to sum up the whole matter.
with the mind—the mind indeed.
I myself serve the law of God, but with the flesh the law of sin—"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man; although that corrupt nature which still remains in me listens to the dictates of sin."
Note, (1) This whole chapter was of essential
service to the Reformers in their contendings with the Church of Rome.
When the divines of that corrupt church, in a Pelagian spirit, denied
that the sinful principle in our fallen nature, which they called
"Concupiscence," and which is commonly called "Original Sin," had the
nature of sin at all, they were triumphantly answered from this
chapter, where—both in the first section of it, which speaks of
it in the unregenerate, and in the second, which treats of its presence
and actings in believers—it is explicitly, emphatically, and
repeatedly called "sin." As such, they held it to be
damnable. (See the Confessions both of the Lutheran and Reformed
churches). In the following century, the orthodox in Holland had the
same controversy to wage with "the Remonstrants" (the followers of
Arminius), and they waged it on the field of this chapter. (2) Here we
see that Inability is consistent with Accountability.
(See
CHAPTER 8
In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity.
First: The
Sanctification of Believers (
1. There is therefore now,
&c.—referring to the immediately preceding context [Olshausen, Philippi, Meyer,
Alford, &c.]. The subject with which
the seventh chapter concludes is still under consideration. The scope
of
no condemnation: to them which are in Christ
Jesus—As Christ, who "knew no sin," was, to all legal
effects, "made sin for us," so are we, who believe in Him, to all legal
effects, "made the righteousness of God in Him" (
who walk not after the flesh, but after the
Spirit—The evidence of manuscripts seems to show that this
clause formed no part of the original text of this verse, but that the
first part of it was early introduced, and the second later, from
2. For the law of the Spirit of life in Christ Jesus hath made me free—rather, "freed me"—referring to the time of his conversion, when first he believed.
from the law of sin and death—It is
the Holy Ghost who is here called "the Spirit of life," as
opening up in the souls of believers a fountain of spiritual life (see
on
3, 4. For what the law could not do,
&c.—a difficult and much controverted verse. But it is
clearly, we think, the law's inability to free us from the dominion
of sin that the apostle has in view; as has partly appeared already
(see on
in that it was weak through the flesh—that is, having to address itself to us through a corrupt nature, too strong to be influenced by mere commands and threatenings.
God, &c.—The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that whereas the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described for attaining that end.
sending—"having sent"
his own Son—This and similar
expressions plainly imply that Christ was God's "OWN Son" before He was sent—that is, in
His own proper Person, and independently of His mission and appearance
in the flesh (see on
in the likeness of sinful flesh—literally, "of the flesh of sin"; a very remarkable and pregnant expression. He was made in the reality of our flesh, but only in the likeness of its sinful condition. He took our nature as it is in us, compassed with infirmities, with nothing to distinguish Him as man from sinful men, save that He was without sin. Nor does this mean that He took our nature with all its properties save one; for sin is no property of humanity at all, but only the disordered state of our souls, as the fallen family of Adam; a disorder affecting, indeed, and overspreading our entire nature, but still purely our own.
and for sin—literally, "and about sin"; that is, "on the business of sin." The expression is purposely a general one, because the design was not to speak of Christ's mission to atone for sin, but in virtue of that atonement to destroy its dominion and extirpate it altogether from believers. We think it wrong, therefore, to render the words (as in the Margin) "by a sacrifice for sin" (suggested by the language of the Septuagint and approved by Calvin, &c.); for this sense is too definite, and makes the idea of expiation more prominent than it is.
condemned sin—"condemned it to lose
its power over men" [Beza, Bengel, Fraser,
Meyer, Tholuck, Philippi,
Alford]. In this glorious sense our Lord
says of His approaching death (
in the flesh—that is, in human nature, henceforth set free from the grasp of sin.
4. That the righteousness of the
law—"the righteous demand," "the requirement" [Alford], Or "the precept" of the law; for it is not
precisely the word so often used in this Epistle to denote "the
righteousness which justifies" (
might be fulfilled in us—or, as we say, "realized in us."
who walk—the most ancient expression
of the bent of one's life, whether in the direction of good or
of evil (
not after—that is, according to the dictates of
the flesh, but after the spirit—From
5. For they that are after the flesh—that is, under the influence of the fleshly principle.
do mind—give their attention to (
the things of the flesh, &c.—Men must be under the predominating influence of one or other of these two principles, and, according as the one or the other has the mastery, will be the complexion of their life, the character of their actions.
6. For—a mere particle of transition here [Tholuck], like "but" or "now."
to be carnally minded—literally, "the mind" or "minding of the flesh" (Margin); that is, the pursuit of fleshly ends.
is death—not only "ends in" [Alford, &c.], but even now "is"; carrying
death into its bosom, so that such are "dead while they live" (
but to be spiritually minded—"the mind" or "minding of the spirit"; that is, the pursuit of spiritual objects.
is life and peace—not "life" only, in contrast with the "death" that is in the other pursuit, but "peace"; it is the very element of the soul's deepest repose and true bliss.
7. Because the carnal mind is enmity against God—The desire and pursuit of carnal ends is a state of enmity to God, wholly incompatible with true life and peace in the soul.
for it is not subject—"doth not submit itself."
to the law of God, neither indeed can be—In such a state of mind there neither is nor can be the least subjection to the law of God. Many things may be done which the law requires, but nothing either is or can be done because God's law requires it, or purely to please God.
8. So then—nearly equivalent to "And so."
they that are in—and, therefore, under the government of
the flesh cannot please God—having no obediential principle, no desire to please Him.
9. But ye are not in the flesh, but in the spirit,
if so be that the Spirit of God dwell in you—This does not
mean, "if the disposition or mind of God dwell in you";
but "if the Holy Ghost dwell in you" (see
Now—"But."
if any man have not the Spirit of
Christ—Again, this does not mean "the disposition or
mind of Christ," but the Holy Ghost; here called "the Spirit of
Christ," just as He is called "the Spirit of life in Christ Jesus" (see
on
he is none of his—even though intellectually convinced of the truth of Christianity, and in a general sense influence by its spirit. Sharp, solemn statement this!
10, 11. And if Christ be in you—by His indwelling Spirit in virtue of which we have one life with him.
the body—"the body indeed."
is dead because of—"by reason of"
sin; but the spirit is life because—or, "by reason"
of righteousness—The word "indeed," which the original requires, is of the nature of a concession—"I grant you that the body is dead … and so far redemption is incomplete, but," &c.; that is, "If Christ be in you by His indwelling Spirit, though your 'bodies' have to pass through the stage of 'death' in consequence of the first Adam's 'sin,' your spirit is instinct with new and undying 'life,' brought in by the 'righteousness' of the second Adam" [Tholuck, Meyer, and Alford in part, but only Hodge entirely].
11. But—"And."
if the Spirit of him that raised up Jesus from the dead dwell in you—that is, "If He dwell in you as the Spirit of the Christ-raising One," or, "in all the resurrection-power which He put forth in raising Jesus."
he that raised up Christ from the dead—Observe the change of name from Jesus, as the historical Individual whom God raised from the dead, to Christ, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity [Alford].
shall also quicken—rather, "shall quicken even"
your mortal bodies by—the true reading appears to be "by reason of."
his Spirit that dwelleth in you—"Your bodies indeed are not exempt from the death which sin brought in; but your spirits even now have in them an undying life, and if the Spirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as it was, shall yet experience the same resurrection as that of their living Head, in virtue of the indwelling of same Spirit in you that quickened Him."
12, 13. Therefore, brethren, we are debtors, not
to the flesh, to live after the flesh—"Once we were sold
under sin (
13. For if ye live after the flesh, ye shall
die—in the sense of
but if ye through the Spirit do mortify the
deeds of the body—(See on
ye shall live—in the sense of
Note, (1) "There can be no safety, no
holiness, no happiness, to those who are out of Christ: No "safety,"
because all such are under the condemnation of the law (
Second: The Sonship
of Believers—Their Future Inheritance—The Intercession of
the Spirit for Them (
14. For as many as are led by the Spirit of God, they are the sons of God, they, &c.—"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"—enjoyed by all in whom is the Spirit of God's dear Son—shows that they also are "sons of God."
15. For, &c.—"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."
again—gendering.
to fear—as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit."
but ye have received—"ye received."
the spirit of adoption, whereby—rather, "wherein."
we cry, Abba, Father—The word "cry" is
emphatic, expressing the spontaneousness, the strength, and the
exuberance of the final emotions. In
16. The Spirit itself—It should be
"Himself" (see on
beareth witness with our spirit, that we are the children—"are children"
of God—The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.
17. And if children, then heirs—"heirs also."
heirs of God—of our Father's kingdom.
and joint-heirs with Christ—as the
"First-born among many brethren" (
if so be that we suffer—"provided we be suffering with Him."
that we may be also glorified
together—with Him. This necessity of conformity to Christ in
suffering in order to participate in His glory, is taught alike by
Christ Himself and by His apostles (
18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us—that is, "True, we must suffer with Christ, if we would partake of His glory; but what of that? For if such sufferings are set over against the coming glory, they sink into insignificance."
19-22. For, &c.—"The apostle, fired with the thought of the future glory of the saints, pours forth this splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end and consummation of its existence" [Hodge].
the earnest expectation—(compare
of the creature—rather, "the creation."
waiteth for the manifestation—"is waiting for the revelation"
of the sons of God—that is, "for the
redemption of their bodies" from the grave (
20. For the creature—"the creation."
was made subject to vanity, not willingly—that is, through no natural principle of decay. The apostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man's account, in obedience to that superior power which had mysteriously linked its destinies with man's. And so he adds
but by reason of him who hath subjected the same—"who subjected it."
in hope—or "in hope that."
21. Because the creature itself also—"even the creation itself."
shall be delivered from the bondage of corruption—its bondage to the principle of decay.
into the glorious liberty—rather, "the liberty of the glory."
of the children of God—that is, the creation itself shall, in a glorious sense, be delivered into that freedom from debility and decay in which the children of God, when raised up in glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered (So Calvin, Beza, Bengel, Tholuck, Olshausen, De Wette, Meyer, Philippi, Hodge, Alford, &c.).
22. For we know that the whole creation groaneth
and travaileth in pain together until now—If for man's sake
alone the earth was cursed, it cannot surprise us that it should share
in his recovery. And if so, to represent it as sympathizing with man's
miseries, and as looking forward to his complete redemption as the
period of its own emancipation from its present sin-blighted condition,
is a beautiful thought, and in harmony with the general teaching of
Scripture on the subject. (See on
23. And not only they, but ourselves also—or "not only [so], but even we ourselves"—that is, besides the inanimate creation.
which have the first-fruits of the
Spirit—or, "the Spirit as the first-fruits" of our full
redemption (compare
even we ourselves—though we have so much of heaven already within us.
groan within ourselves—under this "body of sin and death," and under the manifold "vanity and vexation of spirit" that are written upon every object and every pursuit and every enjoyment under the sun.
waiting for the—manifestation of our
adoption, to wit, the redemption of our body—from the grave: "not (be it observed) the deliverance of ourselves from the body, but the redemption of the body itself from the grave" [Bengel].
24. For we are saved by hope—rather, "For in hope we are saved"; that is, it is more a salvation in hope than as yet in actual possession.
but hope that is seen is not hope—for the very meaning of hope is, the expectation that something now future will become present.
for what a man seeth, why doth he yet hope for?—the latter ending when the other comes.
25. But if we hope for that we see not, then do we with patience wait for it—that is, then, patient waiting for it is our fitting attitude.
26, 27. Likewise the Spirit also, &c.—or, "But after the like manner doth the Spirit also help.
our infirmities—rather (according to the true reading), "our infirmity"; not merely the one infirmity here specified, but the general weakness of the spiritual life in its present state, of which one example is here given.
for we know not what we should pray for as we
ought—It is not the proper matter of prayer that
believers are at so much loss about, for the fullest directions are
given them on this head: but to ask for the right things "as they
ought" is the difficulty. This arises partly from the dimness of our
spiritual vision in the present veiled state, while we have to "walk by
faith, not by sight" (see on
but the Spirit itself—rather,
"Himself." (See end of
maketh intercession for us with groanings which cannot be uttered—that is, which cannot be expressed in articulate language. Sublime and affecting ideas, for which we are indebted to this passage alone! "As we struggle to express in articulate language the desires of our hearts and find that our deepest emotions are the most inexpressible, we 'groan' under this felt inability. But not in vain are these groanings. For 'the Spirit Himself' is in them, giving to the emotions which He Himself has kindled the only language of which they are capable; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time the intercession of the Spirit Himself in our behalf."
27. And—rather, "But," inarticulate though these groanings be.
he that searcheth the hearts knoweth what is the mind of the Spirit, because he—the Spirit
maketh intercession for the saints according to the will of God—As the Searcher of hearts, He watches the surging emotions of them in prayer, and knows perfectly what the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by them only for what God Himself designs to bestow.
Note, (1) Are believers "led by the Spirit of
God" (
Third: Triumphant
Summary of the Whole Argument (
28. And—or, "Moreover," or "Now"; noting a transition to a new particular.
we know, &c.—The order in the
original is more striking: "We know that to them that love God"
(compare
29. For—as touching this "calling
according to his purpose" (
whom he did foreknow he also did
predestinate—foreordain. In what sense are we to take the
word "foreknow" here? "Those who He foreknew would repent and believe,"
say Pelagians of every age and every hue. But this is to thrust
into the text what is contrary to the whole spirit, and even letter, of
the apostle's teaching (see
to be conformed to the image of his Son—that is, to be His sons after the pattern, model, or image of His Sonship in our nature.
that he might be the first-born among many brethren—"The First-born," the Son by nature; His "many brethren," sons by adoption: He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men ready to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeness: He "the First-born from the dead"; they "that sleep in Jesus," to be in due time "brought with Him"; "The First-born," now "crowned with glory and honor"; His "many brethren," "when He shall appear, to be like Him, for they shall see Him as He is."
30. Moreover—"And," or "Now";
explanatory of
whom he did predestinate, them he also
called—The word "called" (as Hodge and others truly observe) is never in the
Epistles of the New Testament applied to those who have only the
outward invitation of the Gospel (as in
and whom he called—thus.
them he also justified—brought into the definite state of reconciliation already so fully described.
and whom he justified, them he also
glorified—brought to final glory (
31. What shall we then say to these
things?—"We can no farther go, think, wish" [Bengel]. This whole passage, to
If God be for us, who can be against
us?—If God be resolved and engaged to bring us
through, all our enemies must be His; and "Who would set
the briers and thorns against Him in battle? He would go through them.
He would burn them together" (
32. He—rather, "He surely." (It is a pity to lose the emphatic particle of the original).
that spared not—"withheld not," "kept
not back." This expressive phrase, as well as the whole thought, is
suggested by
delivered him up—not to death
merely (as many take it), for that is too narrow an idea here, but
"surrendered Him" in the most comprehensive sense; compare
for us all—that is, for all believers alike; as nearly every good interpreter admits must be the meaning here.
how shall he not—how can we conceive that He should not.
with him also—rather, "also with Him."
(The word "also" is often so placed in our version as to obscure the
sense; see on
freely give us all things?—all other gifts being not only immeasurably less than this Gift of gifts, but virtually included in it.
33, 34. Who shall lay anything to the charge of—or, "bring any charge against."
God's elect?—the first place in this Epistle where believers are styled "the elect." In what sense this is meant will appear in next chapter.
34. yea rather, that is risen again—to
make good the purposes of His death. Here, as in some other cases, the
apostle delightfully corrects himself (see
who is even—"also"
at the right hand of God—The right
hand of the king was anciently the seat of honor (compare
who also maketh intercession for
us—using all His boundless interest with God in our
behalf. This is the top of the climax. "His Session at God's
right hand denotes His power to save us; His
Intercession, His will to do it" [Bengel]. But how are we to conceive of this
intercession? Not certainly as of one pleading "on bended knees and
with outstretched arms," to use the expressive language of Calvin. But yet, neither is it merely a figurative
intimation that the power of Christ's redemption is continually
operative [Tholuck], or merely to show
the fervor and vehemence of His love for us [Chrysostom]. It cannot be taken to mean less than
this: that the glorified Redeemer, conscious of His claims, expressly
signifies His will that the efficacy of His death should be made
good to the uttermost, and signifies it in some such royal style as we
find Him employing in that wonderful Intercessory Prayer which He spoke
as from within the veil (see on
35, 36. Who shall separate us from the love of Christ?—This does not mean "our love to Christ," as if, Who shall hinder us from loving Christ? but "Christ's love to us," as is clear from the closing words of the chapter, which refer to the same subject. Nor would the other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence in Christ. "It is no ground of confidence to assert, or even to feel, that we will never forsake Christ; but it is the strongest ground of assurance to be convinced that His love will never change" [Hodge].
shall tribulation,
&c.—"None of these, nor all together, how terrible soever to
the flesh, are tokens of God's wrath, or the least ground for doubt of
His love. From whom could such a question come better than from one who
had himself for Christ's sake endured so much? (See
36. As it is written, For thy sake,
&c.—(Ps 44:22)—quoted as descriptive of what
God's faithful people may expect from their enemies at any
period when their hatred of righteousness is roused, and there is
nothing to restrain it (see
37. Nay, in all these things we are more than
conquerors, through him that loved us—not, "We are so far
from being conquered by them, that they do us much good" [Hodge]; for though this be true, the word means
simply, "We are pre-eminently conquerors." See on
38, 39. For I am persuaded, that neither death,
nor life, nor angels, nor principalities, nor powers—whether
good or bad. But as the bad are not called "angels," or
"principalities," or "powers," save with some addition to show that
such are meant (
nor things present, nor things to come—no condition of the present life and none of the unknown possibilities of the life to come.
39. nor any other creature—rather, "created thing"—any other thing in the whole created universe of God
shall be able to separate us, &c.—"All the terms here are to be taken in their most general sense, and need no closer definition. The indefinite expressions are meant to denote all that can be thought of, and are only a rhetorical paraphrase of the conception of allness" [Olshausen].
from the love of God, which is in Christ Jesus our Lord—Thus does this wonderful chapter, with which the argument of the Epistle properly closes, leave us who are "justified by faith" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of love is this?" And "what manner of persons ought we to be," who are thus "blessed with all spiritual blessings in Christ?"
Note, (1) There is a glorious consistency
between the eternal purposes of God and the free agency of men, though
the link of connection is beyond human, perhaps created, apprehension
(
CHAPTER 9
Too well aware that he was regarded as a traitor to
the dearest interests of his people (
1, 2. I say the truth in Christ—as if
steeped in the spirit of Him who wept over impenitent and doomed
Jerusalem (compare
my conscience bearing me witness in the Holy Ghost—"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."
2. That I have, &c.—"That I have great grief (or, sorrow) and unceasing anguish in my heart"—the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit.
3. For I could wish that myself were accursed from Christ for—"in behalf of"
my brethren, my kinsmen according to the
flesh—In proportion as he felt himself severed from his
nation, he seems to have realized all the more vividly their natural
relationship. To explain away the wish here expressed, as too strong
for any Christian to utter or conceive, some have rendered the opening
words, "I did wish," referring it to his former unenlightened
state; a sense of the words too tame to be endured: others
unwarrantably soften the sense of the word "accursed." But our version
gives the true import of the original; and if it be understood as the
language rather of "strong and indistinct emotions than of definite
ideas" [Hodge], expressing passionately
how he felt his whole being swallowed up in the salvation of his
people, the difficulty will vanish, and we shall be reminded of the
similar idea so nobly expressed by Moses (
4. Who are Israelites—See
to whom pertaineth—"whose is"
the adoption—It is true that, compared
with the new economy, the old was a state of minority and pupilage, and
so far that of a bond-servant (
and the glory—that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah."
and the covenants—"the covenants of
promise" to which the Gentiles before Christ were "strangers" (
and the giving of the law—from Mount
Sinai, and the possession of it thereafter, which the Jews justly
deemed their peculiar honor (
and the service of God—or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God.
and the promises—the great Abrahamic
promises, successively unfolded, and which had their fulfilment only in
Christ; (see
5. Whose are the fathers—here, probably,
the three great fathers of the covenant—Abraham, Isaac, and
Jacob—by whom God condescended to name Himself (
and—most exalted privilege of all, and as such, reserved to the last.
of whom as concerning the flesh—(See
on
Christ came—or, "is Christ"
who is over all, God—rather, "God over all."
blessed for ever. Amen—To get rid of
the bright testimony here borne to the supreme divinity of Christ,
various expedients have been adopted: (1) To place a period, either
after the words "concerning the flesh Christ came," rendering the next
clause as a doxology to the Father—"God who is over all be
blessed for ever"; or after the word "all"—thus, "Christ came,
who is over all: God be blessed.", &c. [Erasmus, Locke, Fritzsche, Meyer, Jowett,
&c.]. But it is fatal to this view, as even Socinus admits,
that in other Scripture doxologies the word "Blessed" precedes
the name of God on whom the blessing is invoked (thus: "Blessed be
God,"
6. Not as though the word of God had taken none
effect—"hath fallen to the ground," that is, failed: compare
for they are not all Israel which are of
Israel—better, "for not all they which are of Israel are
Israel." Here the apostle enters upon the profound subject of
Election, the treatment of which extends
to the end of the eleventh chapter—"Think not that I mourn over
the total loss of Israel; for that would involve the failure of God's
word to Abraham; but not all that belong to the natural seed, and go
under the name of 'Israel,' are the Israel of God's irrevocable
choice." The difficulties which encompass this subject lie not in the
apostle's teaching, which is plain enough, but in the truths
themselves, the evidence for which, taken by themselves, is
overwhelming, but whose perfect harmony is beyond human comprehension
in the present state. The great source of error here lies in hastily
inferring (as Tholuck and others), from
the apostle's taking tip, at the close of this chapter, the calling of
the Gentiles in connection with the rejection of Israel, and continuing
this subject through the two next chapters, that the Election treated
of in the body of this chapter is national, not personal
Election, and consequently is Election merely to religious
advantages, not to eternal salvation. In that case, the
argument of
7-9. Neither, because they are the seed of Abraham, are they all children—"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not."
but—the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise.
in Isaac shall thy seed be
called—(
10-13. And not only this; but when Rebecca, &c.—It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God—"not of works, but of Him that calleth."
14. What shall we say then? Is there
unrighteousness with God? God forbid—This is the first of two
objections to the foregoing doctrine, that God chooses one and rejects
another, not on account of their works, but purely in the exercise of
His own good pleasure: "This doctrine is inconsistent with the
justice of God." The answer to this objection extends to
15. For he saith to Moses—(
I will have mercy on whom I will have—"on whom I have"
mercy, and I will have compassion on whom I will have—"on whom I have"
compassion—"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will."
16. So then it is not of him that willeth—hath the inward desire
nor of him that runneth—maketh active
effort (compare
17. For the scripture saith to Pharaoh—observe here the light in which the Scripture is viewed by the apostle.
Even for this same—"this very"
purpose have I raised—"raised I"
thee up, &c.—The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked; He only forbore to make him good, by the exercise of special and altogether unmerited grace" [Hodge].
that I might—"may"
show my power in thee—It was not that Pharaoh was worse than others that he was so dealt with, but "in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided that the evil which was in him should be manifested in this definite form" [Olshausen].
and that my name might—"may"
be declared—"proclaimed"
in all the earth—"This is the principle on which all punishment is inflicted, that the true character of the Divine Lawgiver should be known. This is of all objects, where God is concerned, the highest and most important; in itself the most worthy, and in its results the most beneficent" [Hodge].
18. Therefore hath he—"So then he hath." The result then is that He hath
mercy on whom he will have mercy, and whom he
will he hardeneth—by judicially abandoning them to the
hardening influence of sin itself (
Second objection to the doctrine of Divine Sovereignty:
19. Thou shalt say then unto me, Why—"Why then" is the true reading.
doth he yet find fault? for who hath resisted—"Who resisteth"
his will?—that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."
20, 21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made—"didst thou make"
me thus?—(
21. Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour?—"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [Hodge]. But, Second: "There is nothing unjust in such sovereignty."
22, 23. What if God, willing to show—"designing to manifest"
his wrath—His holy displeasure against sin.
and to make his power—to punish it
known endured with much long-suffering the
vessels of wrath—that is, "destined to wrath"; just as
"vessels of mercy," in
fitted for destruction—It is well remarked by Stuart that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as Hodge observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.
23. And that he might make known the riches of his glory on the vessels of mercy—that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners."
24. even us, whom he hath called, &c.—rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us."
not of the Jews, &c.—better, "not
from among Jews only, but also from among Gentiles." Here for the
first title in this chapter the calling of the Gentiles is
introduced; all before having respect, not to the substitution of
the called Gentiles for the rejected Jews, but to the choice of one
portion and the rejection of another of the same Israel. Had Israel's
rejection been total, God's promise to Abraham would not have
been fulfilled by the substitution of the Gentiles in their room; but
Israel's rejection being only partial, the preservation of a "remnant,"
in which the promise was made good, was but "according to the election
of grace." And now, for the first time, the apostle tells us that along
with this elect remnant of Israel, it is God's purpose to "take
out of the Gentiles a people for His name" (
25. As he saith also in Osee—"Hosea."
I will call them my people, which were not my
people; and her beloved, which was not beloved—quoted, though
not quite to the letter, from
26. And—another quotation from
it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children—"called sons"
of the living God—The expression, "in the place where … there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to the privileges of the people of God.
27-29. Esaias also crieth—"But Isaiah
crieth"—an expression denoting a solemn testimony openly borne
(
concerning Israel, Though the number of the children—"sons"
of Israel be as the sand of the sea, a—"the"
remnant—that is, the elect remnant only shall be saved.
28. For he will finish the work, and cut—"is finishing the reckoning, and cutting it"
it short in righteousness; because a short work—"reckoning"
will the Lord make upon the
earth—(
29. And as Esaias said—"hath said"
before—that is, probably in an earlier
part of his book, namely,
Except the Lord of Sabaoth—that is,
"The Lord of Hosts": the word is Hebrew, but occurs so in the
Epistle of James (
had left us a seed—meaning a
"remnant"; small at first, but in due time to be a seed of plenty
(compare
we had been—"become"
as Sodom, &c.—But for this precious seed, the chosen people would have resembled the cities of the plain, both in degeneracy of character and in merited doom.
30, 31. What shall we say then?—"What now is the result of the whole?" The result is this—very different from what one would have expected.
That the Gentiles, which followed not after righteousness, have attained—"attained"
to righteousness, even the righteousness of
faith—As we have seen that "the righteousness of faith" is
the righteousness which justifies (see on
31. But Israel, which followed—"following"
after the law of righteousness, hath not attained—"attained not"
unto the law of righteousness—The word
"law" is used here, we think, in the same sense as in
32, 33. Wherefore? Because they sought it not by faith, but as it were—rather simply, "as"
by the works of the law—as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it.
for—it is doubtful if this particle was originally in the text.
they stumbled at that stumbling-stone—better, "against the stone of stumbling," meaning Christ. But in this they only did.
33. As it is written—(
Behold, &c.—Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable.
Note, (1) To speak and act "in Christ," with a
conscience not only illuminated, but under the present operation of the
Holy Ghost, is not peculiar to the supernaturally inspired, but is the
privilege, and ought to be the aim, of every believer (
CHAPTER 10
1. Brethren, my heart's desire—The word here expresses "entire complacency," that in which the heart would experience full satisfaction.
and prayer—"supplication."
to God for Israel—"for them" is the true reading; the subject being continued from the close of the preceding chapter.
is, that they may be saved—"for their
salvation." Having before poured forth the anguish of his soul at the
general unbelief of his nation and its dreadful consequences (
2. For I bear them record—or, "witness," as he well could from his own sad experience.
that they have a zeal of—"for"
God, but not according to
knowledge—(Compare
3. For they being ignorant of God's
righteousness—that is, for the justification of the guilty
(see on
and going about—"seeking"
to establish their own righteousness, have not submitted themselves to the righteousness of God—The apostle views the general rejection of Christ by the nation as one act.
4. For Christ is the end—the object or aim.
of the law for—justifying
righteousness to every one that
believeth—that is, contains within Himself all that the law
demands for the justification of such as embrace Him, whether Jew or
Gentile (
5-10. For Moses describeth the righteousness which is of the law, That the man that doeth—"hath done"
those things—which it commands.
shall live in them—(
6. But the—justifying
righteousness which is of faith speaketh on this
wise—"speaketh thus"—its language or import is to this
effect (quoting in substance
Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down, &c.—that is, "Ye have not to sigh over the impossibility of attaining to justification; as if one should say, oh! if I could but get someone to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case."
7. Or, Who shall descend,
&c.—another case of impossibility, suggested by
8. But what saith it? It
saith—continuing the quotation from
The word is nigh thee—easily accessible.
in thy mouth—when thou confessest Him.
and in thine heart—when thou believest
on Him. Though it is of the law which Moses more immediately
speaks in the passage quoted, yet it is of the law as Israel shall be
brought to look upon it when the Lord their God shall circumcise their
heart "to love the Lord their God with all their heart" (
that is, the word of faith, which we
preach—that is, the word which men have to believe for
salvation (compare
9. That if thou shalt, &c.—So understanding the words, the apostle is here giving the language of the true method of justification; and this sense we prefer (with Calvin, Beza, Ferme, Locke, Jowett). But able interpreters render the words, "For," or "Because if thou shalt," &c. [Vulgate, Luther, De Wette, Stuart, Philippi, Alford, Revised Version]. In this case, these are the apostle's own remarks, confirming the foregoing statements as to the simplicity of the gospel method of salvation.
confess with thy mouth the Lord
Jesus—that is, probably, "If thou shalt confess Jesus [to be]
the Lord," which is the proper manifestation or evidence of faith
(
and shalt believe in thine heart that God hath raised—"that God raised"
him from the dead, &c.—(See on
10. For with the heart man believeth unto—justifying
righteousness; and with the mouth confession is made unto salvation—This confession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensable test of discipleship.
11-13. For the scripture saith—in
Whosoever believeth on him shall not be
ashamed—Here, as in
12. For there is no difference—or "distinction"
between Jew and Greek; for the same Lord over
all—that is, not God (as Calvin, Grotius,
Olshausen, Hodge), but Christ, as will be seen, we
think, by comparing
is rich—a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.
unto all that call upon him—This
confirms the application of the preceding words to Christ; since
to call upon the name of the Lord Jesus is a customary expression. (See
13. For—saith the scripture
whosoever—The expression is emphatic, "Everyone whosoever"
shall call upon the name of the Lord shall be
saved—(
14, 15. How then shall they call on him in whom
they have not believed? and … believe in him of whom they have
not heard? and … hear without a preacher? and … preach
except … sent?—that is, "True, the same Lord over all
is rich unto all alike that call upon Him. But this calling implies
believing, and believing hearing, and hearing preaching, and preaching
a mission to preach: Why, then, take ye it so ill, O children of
Abraham, that in obedience to our heavenly mission (
15. as it is written—(
How beautiful are the feet of them that preach the gospel of peace, &c.—The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.
16, 17. But they have not all obeyed the gospel—that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?—that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."
17. So then faith cometh by hearing, and hearing by the word of God—"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."
18. But I say, Have they not heard?—"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?
Yes, verily, their sound went—"their voice went out"
into all the earth, and their words unto the end
of the world—These beautiful words are from
19. But I say, Did not Israel know?—know, from their own Scriptures, of God's intention to bring in the Gentiles?
First—that is First in the prophetic line [De Wette].
Moses saith, &c.—"I will provoke
you to jealousy ('against') [them that are] not a nation, and against a
nation without understanding will I anger you" (
20. But Esaias is very bold, and saith—that is, is still plainer, and goes even the length of saying.
I was found of them that sought me not—until I sought them.
I was made—"became"
manifest unto them that asked not after
me—until the invitation from Me came to them. That the
calling of the Gentiles was meant by these words of the prophet (
21. But to—rather, "with regard to"
Israel he saith, All day—"All the day"
long I have stretched out my hands—"did I stretch forth"
my hands—the attitude of gracious entreaty.
unto a disobedient and gainsaying people—These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part.
Note, (1) Mere sincerity, and even earnestness
in religion—though it may be some ground of hope for a merciful
recovery from error—is no excuse, and will not compensate, for
the deliberate rejection of saving truth, when in the providence of God
presented for acceptance (
CHAPTER 11
1. I say then, Hath—"Did"
God cast away his people? God
forbid—Our Lord did indeed announce that "the kingdom of God
should be taken from Israel" (
for I also am an Israelite—See
of the seed of Abraham—of pure descent from the father of the faithful.
of the tribe of Benjamin—(
2-4. God hath—"did"
not cast away his people—that is, wholly
which he foreknew—On the word
"foreknew," see on
Wot—that is, "Know"
ye not that the scripture saith of—literally, "in," that is, in the section which relates to
Elias? how he maketh intercession—"pleadeth"
against Israel—(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).
3. and I am left alone—"I only am left."
4. seven thousand, that have not bowed the knee to Baal—not "the image of Baal," according to the supplement of our version.
5. Even so at this present time—"in this
present season"; this period of Israel's rejection. (See
there is—"there obtains," or "hath remained"
a remnant according to the election of
grace—"As in Elijah's time the apostasy of Israel was not so
universal as it seemed to be, and as he in his despondency concluded it
to be, so now, the rejection of Christ by Israel is not so appalling in
extent as one would be apt to think: There is now, as there was then, a
faithful remnant; not however of persons naturally better than the
unbelieving mass, but of persons graciously chosen to salvation." (See
6. And, &c.—better, "Now if it (the
election) be by grace, it is no more of works; for [then] grace becomes
no more grace: but if it be of works," &c. (The authority of
ancient manuscripts against this latter clause, as superfluous and not
originally in the text, though strong, is not sufficient, we think, to
justify its exclusion. Such seeming redundancies are not unusual with
our apostle). The general position here laid down is of vital
importance: That there are but two possible sources of
salvation—men's works, and God's grace; and that these are so
essentially distinct and opposite, that salvation cannot be of any
combination or mixture of both, but must be wholly either of the one or
of the other. (See on
7-10. What then?—How stands the fact?
Israel hath not obtained that which he seeketh
for—better, "What Israel is in search of (that is,
Justification, or acceptance with God—see on
8. as it is written—(
God hath given—"gave"
them the spirit of slumber—"stupor"
unto this day—"this present day."
9. And David saith—(
Let their table, &c.—that is, Let their very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them.
10. Let their eyes be darkened … and bow
down their back alway—expressive either of the
decrepitude, or of the servile condition, to come on the
nation through the just judgment of God. The apostle's object in making
these quotations is to show that what he had been compelled to say of
the then condition and prospects of his nation was more than borne out
by their own Scriptures. But, Secondly,
God has not cast away His people finally. The illustration of
this point extends,
11. I say then, Have they stumbled—"Did they stumble"
that they should fall? God forbid; but—the supplement "rather" is better omitted.
through their fall—literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version.
salvation is come to the Gentiles, to provoke
them to jealousy—Here, as also in
12. Now if the fall of them—"But if their trespass," or "false step"
be the riches of the—Gentile
world—as being the occasion of their accession to Christ.
and the diminishing of them—that is, the reduction of the true Israel to so small a remnant.
the riches of the Gentiles; how much more their
fulness!—that is, their full recovery (see on
13, 14. I speak—"am speaking"
to you Gentiles—another proof that
this Epistle was addressed to Gentile believers. (See on
I magnify—"glorify"
mine office—The clause beginning with "inasmuch" should be read as a parenthesis.
14. If … I may provoke, &c. (See on
my flesh—Compare
15. For if the casting away of them—The
apostle had denied that they were east away (
be the reconciling of the—Gentile
world, what shall the receiving of them be, but life from the dead?—The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.
16. For—"But"
if the first-fruit be holy, the lump is also
holy; and if the root … so the branches—The Israelites
were required to offer to God the first-fruits of the earth—both
in their raw state, in a sheaf of newly reaped grain (
17, 18. And if—rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.
some of the branches—The mass of the
unbelieving and rejected Israelites are here called "some," not, as
before, to meet Jewish prejudice (see on
and thou, being a wild olive, wert—"wast"
grafted in among them—Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.
and with them partakest—"wast made partaker," along with the branches left, the believing remnant.
of the root and fatness of the olive tree—the rich grace secured by covenant to the true seed of Abraham.
18. Boast not against the—rejected
branches. But if thou—"do"
boast—remember that
thou bearest not—"it is not thou that bearest"
the root, but the root thee—"If the
branches may not boast over the root that bears them, then may not the
Gentile boast over the seed of Abraham; for what is thy standing, O
Gentile, in relation to Israel, but that of a branch in relation to the
root? From Israel hath come all that thou art and hast in the family of
God; for "salvation is of the Jews" (
19-21. Thou wilt say then—as a plea for boasting.
The branches were broken off, that I might be grafted in.
20. Well—"Be it so, but remember that"
because of unbelief they were broken off, and thou standest—not as a Gentile, but solely
by faith—But as faith cannot live in
those "whose soul is lifted up" (
Be not high-minded, but fear—(
21. For if God spared not the natural branches—sprung from the parent stem.
take heed lest he also spare not thee—a mere wild graft. The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter.
22, 23. Behold therefore the goodness and severity of God: on them that fell, severity—in rejecting the chosen seed.
but toward thee, goodness—"God's
goodness" is the true reading, that is, His sovereign goodness in
admitting thee to a covenant standing who before wert a "stranger to
the covenants of promise" (
if thou continue in his goodness—in believing dependence on that pure goodness which made thee what thou art.
23. And they also—"Yea, and they"
if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again—This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—which all who have ever labored for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of individual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so interpret the apostle. But this is to confound the two things which the apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith in the Lord Jesus. This is the "remnant, even at this present time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, when they "abide not in unbelief." And though this is here spoken of merely as a supposition (if their unbelief shall cease)—in order to set it over against the other supposition, of what will happen to the Gentiles if they shall not abide in the faith—the supposition is turned into an explicit prediction in the verses following.
24. For if thou wert cut—"wert cut off"
from the olive tree, which is wild by nature,
and wast grafted contrary to nature into a good olive tree; how much
more shall these, &c.—This is just the converse of
25. For I would not … that ye should be
ignorant of this mystery—The word "mystery," so often used by
our apostle, does not mean (as with us) something incomprehensible, but
"something before kept secret, either wholly or for the most part, and
now only fully disclosed" (compare
lest ye should be wise in your own conceits—as if ye alone were in all time coming to be the family of God.
that blindness—"hardness"
in part is happened to—"hath come upon"
Israel—that is, hath come partially, or upon a portion of Israel.
until the fulness of the Gentiles be—"have"
come in—that is, not the general
conversion of the world to Christ, as many take it; for this would seem
to contradict the latter part of this chapter, and throw the national
recovery of Israel too far into the future: besides, in
26, 27. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and
shall—or, according to what seems the true reading, without the "and"—"He shall"
turn away ungodliness from Jacob—The
apostle, having drawn his illustrations of man's sinfulness
chiefly from
27. For—rather, "and" (again); introducing a new quotation.
this is my covenant with them—literally, "this is the covenant from me unto them."
when I shall take away their
sins—This, we believe, is rather a brief summary of
28, 29. As concerning the Gospel they are enemies
for your sakes—that is, they are regarded and treated as
enemies (in a state of exclusion through unbelief, from the family of
God) for the benefit of you Gentiles; in the sense of
but as touching, the election—of Abraham and his seed.
they are beloved—even in their state of exclusion for the fathers' sakes.
29. For the gifts and calling—"and the calling"
of God are without repentance—"not to
be," or "cannot be repented of." By the "calling of God," in
this case, is meant that sovereign act by which God, in the exercise of
His free choice, "called" Abraham to be the father of a peculiar
people; while "the gifts of God" here denote the articles of the
covenant which God made with Abraham, and which constituted the real
distinction between his and all other families of the earth. Both
these, says the apostle, are irrevocable; and as the point for which he
refers to this at all is the final destiny of the Israelitish
nation, it is clear that the perpetuity through all time of the
Abrahamic covenant is the thing here affirmed. And lest any should
say that though Israel, as a nation, has no destiny at all under
the Gospel, but as a people disappeared from the stage when the middle
wall of partition was broken down, yet the Abrahamic covenant still
endures in the spiritual seed of Abraham, made up of Jews and
Gentiles in one undistinguished mass of redeemed men under the
Gospel—the apostle, as if to preclude that supposition, expressly
states that the very Israel who, as concerning the Gospel, are regarded
as "enemies for the Gentiles' sakes," are "beloved for the fathers'
sakes"; and it is in proof of this that he adds, "For the gifts and
the calling of God are without repentance." But in what sense are the
now unbelieving and excluded children of Israel "beloved for the
fathers' sakes?" Not merely from ancestral recollections, as one
looks with fond interest on the child of a dear friend for that
friend's sake [Dr. Arnold]—a beautiful thought, and not foreign
to Scripture, in this very matter (see
30, 31. For as ye in times past have not believed—or, "obeyed"
God—that is, yielded not to God "the obedience of faith," while strangers to Christ.
yet now have obtained mercy through—by occasion of
their unbelief—(See on
31. Even so have these—the Jews.
now not believed—or, "now been disobedient"
that through your mercy—the mercy shown to you.
they also may obtain mercy—Here is an
entirely new idea. The apostle has hitherto dwelt upon the unbelief of
the Jews as making way for the faith of the Gentiles—the
exclusion of the one occasioning the reception of the other; a truth
yielding to generous, believing Gentiles but mingled satisfaction. Now,
opening a more cheering prospect, he speaks of the mercy shown to the
Gentiles as a means of Israel's recovery; which seems to mean that it
will be by the instrumentality of believing Gentiles that Israel as a
nation is at length to "look on Him whom they have pierced and mourn
for Him," and so to "obtain mercy." (See
32. For God hath concluded them all in unbelief—"hath shut them all up to unbelief"
that he might have mercy upon all—that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.
33. Oh, the depth, &c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.
of the riches both of the wisdom and knowledge
of God—Many able expositors render this, "of the riches and
wisdom and knowledge," &c. [Erasmus,
Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen,
Fritzsche, Philippi, Alford,
Revised Version]. The words will certainly bear this sense, "the
depth of God's riches." But "the riches of God" is a much rarer
expression with our apostle than the riches of this or that perfection
of God; and the words immediately following limit our attention to the
unsearchableness of God's "judgments," which probably means His
decrees or plans (
34, 35. For who hath known the mind of the
Lord?—See
or who hath been his counsellor—See
35. Or who hath first given to him, and it shall be recompensed to him—"and shall have recompense made to him"
again—see
36. For of him, and through him, and to him, are all things: to whom—"to Him"
be glory for ever. Amen—Thus worthily—with a brevity only equalled by its sublimity—does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.
On this rich chapter, Note, (1) It is an
unspeakable consolation to know that in times of deepest religious
declension and most extensive defection from the truth, the lamp of God
has never been permitted to go out, and that a faithful remnant has
ever existed—a remnant larger than their own drooping spirits
could easily believe (
CHAPTER 12
The doctrinal teaching of this Epistle is now followed up by a series of exhortations to practical duty. And first, the all-comprehensive duty.
1. I beseech you therefore—in view of all that has been advanced in the foregoing part of this Epistle.
by the mercies of God—those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.
that ye present—See on
your bodies—that is, "yourselves in
the body," considered as the organ of the inner life. As it is through
the body that all the evil that is in the unrenewed heart comes forth
into palpable manifestation and action, so it is through the body that
all the gracious principles and affections of believers reveal
themselves in the outward life. Sanctification extends to the whole man
(
a living sacrifice—in glorious
contrast to the legal sacrifices, which, save as they were
slain, were no sacrifices at all. The death of the one "Lamb of
God, taking away the sin of the world," has swept all dead victims from
off the altar of God, to make room for the redeemed themselves as
"living sacrifices" to Him who made "Him to be sin for us"; while every
outgoing of their grateful hearts in praise, and every act prompted by
the love of Christ, is itself a sacrifice to God of a sweet-smelling
savor (
holy—As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so
acceptable—"well-pleasing"
unto God—not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.
which is your reasonable—rather, "rational"
service—in contrast, not to the
senselessness of idol-worship, but to the offering of irrational
victims under the law. In this view the presentation of ourselves, as
living monuments of redeeming mercy, is here called "our rational
service"; and surely it is the most rational and exalted occupation of
God's reasonable creatures.
2. And be ye not conformed to this
world—Compare
but be ye transformed—or,
"transfigured" (as in
by the renewing of your mind—not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new—new in its motives and ends, even where the actions differ in nothing from those of the world—new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.
that ye may prove—that is,
experimentally. (On the word "experience" see on
what is that—"the"
good and acceptable—"well-pleasing"
and perfect, will of God—We prefer
this rendering (with Calvin) to that
which many able critics [Tholuck, Meyer, De
Wette, Fritzsche, Philippi, Alford,
Hodge] adopt—"that ye may prove,"
or "discern the will of God, [even] what is good, and acceptable, and
perfect." God's will is "good," as it demands only what is
essentially and unchangeably good (
3. For I say—authoritatively
through the grace given unto me—as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.
to every man that is among you, not to think, &c.—It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [Calvin, Alford]. This is merely a strong way of characterizing all undue self-elevation.
according as God hath dealt to every man the measure of faith—Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul—that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."
4, 5. For as we have many members, &c.—The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.
6-8. Having then gifts differing according to the grace given to us—Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.
whether—we have the gift of
prophecy—that is, of inspired teaching
(as in
let us prophesy according to the proportion of faith—rather, "of our faith." Many Romish expositors and some Protestant (as Calvin and Bengel, and, though, hesitatingly, Beza and Hodge), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.
7. Or ministry, let us wait on—"be occupied with."
our ministering—The word here used
imports any kind of service, from the dispensing of the word of life
(
or he that teacheth—Teachers are
expressly distinguished from prophets, and put after them, as
exercising a lower function (
8. Or he that exhorteth—Since all
preaching, whether by apostles, prophets, or teachers, was followed up
by exhortation (
he that giveth—in the exercise of private benevolence probably, rather than in the discharge of diaconal duty.
with simplicity—so the word probably
means. But as simplicity seems enjoined in the next clause but one of
this same verse, perhaps the meaning here is, "with liberality," as the
same word is rendered in
he that ruleth—whether in the Church
or his own household. See
with diligence—with earnest purpose.
he that showeth mercy, with cheerfulness—not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped.
9. Let love be without
dissimulation—"Let your love be unfeigned" (as in
Abhor that which is evil; cleave to that which is good—What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.
10. Be, &c.—better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.
11. not slothful in business—The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action.
serving the Lord—that is, the Lord
Jesus (see
12. Rejoicing, &c.—Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."
13. given to hospitality—that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [Hodge].
14. Bless—that is, Call down by prayer a blessing on.
them which persecute you, &c.—This
is taken from the Sermon on the Mount (
15. Rejoice with them that rejoice; and weep—the "and" should probably be omitted.
with them that weep—What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.
16. Be—"Being"
of the same mind one toward another—The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail.
Mind not—"not minding"
high things—that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause.
but condescend—"condescending"
to men of low estate—or (as some render the words), "inclining unto the things that be lowly." But we prefer the former.
Be not wise in your own conceits—This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.
17. Recompense—"Recompensing,"
&c.—(See on
Provide—"Providing"
things honest—"honorable"
in the sight of all men—The idea
(which is from
18. If it be possible—that is, If others will let you.
as much as lieth in you—or, "dependeth on you."
live peaceably—or, "be at peace."
with all men—The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!
19-21. avenge not, &c.—(See on
but rather give place unto wrath—This
is usually taken to mean, "but give room or space for wrath to spend
itself." But as the context shows that the injunction is to leave
vengeance to God, "wrath" here seems to mean, not the offense,
which we are tempted to avenge, but the avenging wrath of God
(see
20. if thine enemy hunger, &c.—This
is taken from
in so doing thou shalt heap coals of fire on his
head—As the heaping of "coals of fire" is in the Old
Testament the figurative expression of divine vengeance (
21. Be not overcome of evil—for then you are the conquered party.
but overcome evil with good—and then the victory is yours; you have subdued your enemy in the noblest sense.
Note, (1) The redeeming mercy of God in Christ
is, in the souls of believers, the living spring of all holy obedience
(
CHAPTER 13
1, 2. Let every soul—every man of you
be subject unto the higher powers—or, "submit himself to the authorities that are above him."
For there is no power—"no authority"
but of God: the powers that be are ordained of God—"have been ordained of God."
2. Whosoever therefore resisteth the power—"So that he that setteth himself against the authority."
resisteth the ordinance of God; and they that resist shall receive to themselves damnation—or, "condemnation," according to the old sense of that word; that is, not from the magistrate, but from God, whose authority in the magistrate's is resisted.
3, 4. For rulers are not a terror to good works—"to the good work," as the true reading appears to be
but to the evil.
4. he beareth not the sword in vain—that is, the symbol of the magistrate's authority to punish.
5. Wherefore ye must needs be subject, not only for wrath—for fear of the magistrate's vengeance.
but also for conscience' sake—from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism—such as flourished when this was written, under the Emperor Nero—to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.
6, 7. For, for this cause pay ye—rather, "ye pay"
tribute also—that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."
for they are God's ministers, attending continually upon this very thing—"to this very thing."
7. Render therefore to all their dues—From magistrates the apostle now comes to other officials, and from them to men related to us by whatever tie.
tribute—land tax.
custom—mercantile tax.
fear—reverence for superiors.
honour—the respect due to persons of distinction.
8. Owe no man anything, but to love one another—"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge].
for he that loveth another hath fulfilled the law—for the law itself is but love in manifold action, regarded as matter of duty.
9. For this, &c.—better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.
10. Love worketh no ill to his—or, "one's"
neighbour; therefore, &c.—As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.
11. And that—rather, "And this [do]"
knowing the time, that now it is high time—literally, "the hour has already come."
to awake out of sleep—of stupid, fatal indifference to eternal things.
for now is our salvation—rather, "the salvation," or simply "salvation."
nearer than when we—first
believed—This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.
12. The night—of evil
is far spent, the day—of consummated triumph over it
is at hand: let us therefore cast off—as a dress
the works of darkness—all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.
and let us put on the armour of
light—described at length in
13. Let us walk honestly—"becomingly," "seemingly"
as in the day—"Men choose the night
for their revels, but our night is past, for we are all the children of
the light and of the day (
not in rioting and drunkenness—varied forms of intemperance; denoting revels in general, usually ending in intoxication.
not in chambering and wantonness—varied forms of impurity; the one pointing to definite acts, the other more general.
not in strife and envying—varied forms of that venomous feeling between man and man which reverses the law of love.
14. But—to sum up all in one word.
put ye on the Lord Jesus Christ—in
such wise that Christ only may be seen in you (see
and make no provision—"take no forethought."
for the flesh, to fulfil the lust thereof—"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification."
Note, (1) How gloriously adapted is
Christianity for human society in all conditions! As it makes war
directly against no specific forms of government, so it directly
recommends none. While its holy and benign principles secure the
ultimate abolition of all iniquitous government, the reverence which it
teaches for magistracy, under whatever form, as a divine institution,
secures the loyalty and peaceableness of its disciples, amid all the
turbulence and distractions of civil society, and makes it the highest
interest of all states to welcome it within their pale, as in this as
well as every other sense—"the salt of the earth, the light of
the world" (
CHAPTER 14
The subject here, and on to
1. Him that is weak in the faith—rather,
"in faith"; that is, not "him that is weak in the truth believed"
[Calvin, Beza, Alford,
&c.], but (as most interpreters agree), "him whose faith wants that
firmness and breadth which would raise him above small scruples." (See
on
receive ye—to cordial Christian fellowship.
but not to doubtful disputations—rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.
2. one believeth that he may eat all
things—See
another, who is weak, eateth
herbs—restricting himself probably to a vegetable diet, for
fear of eating what might have been offered to idols, and so would be
unclean. (See
3. Let not him that eateth despise—look down superciliously upon "him that eateth not."
and let not him that eateth not judge—sit in judgment censoriously upon "him that eateth."
for God hath received him—as one of His dear children, who in this matter acts not from laxity, but religious principle.
4. Who art thou that judges another man's—rather, "another's"
servant?—that is, Christ's, as the whole context shows, especially
Yea, &c.—"But he shall be made to
stand, for God is able to make him stand"; that is, to make good his
standing, not at the day of judgment, of which the apostle treats in
5. One man esteemeth one day above another: another esteemeth every day—The supplement "alike" should be omitted, as injuring the sense.
Let every man be fully persuaded in his own mind—be guided in such matters by conscientious conviction.
6. He that regardeth the day, regardeth it to the Lord—the Lord Christ, as before.
and he … not, to the Lord he doth not—each doing what he believes to be the Lord's will.
He that earth, eateth to the Lord, for he giveth
God thanks; and he that eateth not, to the Lord he eateth not, and
giveth God thanks—The one gave thanks to God for the flesh
which the other scrupled to use; the other did the same for the herbs
to which, for conscience' sake, he restricted himself. From this
passage about the observance of days, Alford unhappily infers that such language could not
have been used if the sabbath law had been in force under the
Gospel in any form. Certainly it could not, if the sabbath were merely
one of the Jewish festival days; but it will not do to take this for
granted merely because it was observed under the Mosaic economy.
And certainly, if the sabbath was more ancient than Judaism; if, even
under Judaism, it was enshrined among the eternal sanctities of the
Decalogue, uttered, as no other parts of Judaism were, amidst the
terrors of Sinai; and if the Lawgiver Himself said of it when on earth,
"The Son of man is Lord even of the sabbath
day" (see
7, 8. For none of us—Christians
liveth to himself—(See
and no man—"and none" of us Christians "dieth to himself."
8. For whether we live, we live unto the
Lord—the Lord Christ; see
and whether we die, we die unto the Lord;
whether we live therefore, or die, we are the Lord's—Nothing
but the most vivid explanation of these remarkable words could make
them endurable to any Christian ear, if Christ were a mere
creature. For Christ is here—in the most emphatic terms, and
yet in the most unimpassioned tone—held up as the supreme Object
of the Christian's life, and of his death too; and that by the man
whose horror of creature worship was such, that when the poor
Lycaonians would have worshipped him, he rushed forth to arrest the
deed, directing them to "the living God," as the only legitimate Object
of worship (
9. For to this end Christ both, &c.—The true reading here is, To this end Christ died and lived ("again").
that he might be Lord both of the dead and—"and of the"
living—The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.
10. But why, &c.—The original is more lively:—"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?"
for we shall all—the strong and the weak together.
stand before the judgment-seat of
Christ—All the most ancient and best manuscripts read here,
"the judgment-seat of God." The present reading doubtless crept in from
11, 12. For it is written—(
As I live, saith the Lord—Hebrew, Jehovah.
every knee shall bow to me, and every tongue shall confess to God—consequently, shall bow to the award of God upon their character and actions.
12. So then—infers the apostle.
every one of us shall give account of himself to God—Now, if it be remembered that all this is adduced quite incidentally, to show that Christ is the absolute Master of all Christians, to rule their judgments and feelings towards each other while "living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all amenable to Christ.
13. Let us not therefore judge—"assume the office of judge over"
one another; but judge this rather, &c.—a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.
14, 15. I know, and am persuaded by—or rather, "in"
the Lord Jesus—as "having the mind of
Christ" (
that there is nothing unclean of
itself—Hence it is that he calls those "the strong" who
believed in the abolition of all ritual distinctions under the Gospel.
(See
but—"save that"
to him that esteemeth anything to be unclean, to him it is unclean—"and therefore, though you can eat of it with out sin, he cannot."
15. But if thy brother be grieved—has his weak conscience hurt
with thy meat—rather, "because of meat." The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Accordingly, in the next clause, that idea is brought out with great strength.
Destroy not him with—"by"
thy meat for whom Christ died—"The
worth of even the poorest and weakest brother cannot be more
emphatically expressed than by the words, 'for whom Christ died'"
[Olshausen]. The same sentiment is
expressed with equal sharpness in
16, 17. Let not then your good—that is, this liberty of yours as to Jewish meats and days, well founded though it be.
be evil spoken of—for the evil it does to others.
17. For the kingdom of God—or, as we
should say, Religion; that is, the proper business and blessedness for
which Christians are formed into a community of renewed men in thorough
subjection to God (compare
is not meat and drink—"eating and drinking"
but righteousness, and peace, and joy in the
Holy Ghost—a beautiful and comprehensive division of living
Christianity. The first—"righteousness"—has respect to
God, denoting here "rectitude," in its widest sense (as in
18. For he that in these things—"in this," meaning this threefold life.
serveth Christ—Here again observe how,
though we do these three things as a "kingdom of God," yet it is
"Christ" that we serve in so doing; the apostle passing here
from God to Christ as naturally as before from Christ to God—in a
way to us inconceivable, if Christ had been viewed as a mere creature
(compare
is acceptable to God, and approved of
men—these being the things which God delights in, and men are
constrained to approve. (Compare
19. the things, &c.—more simply, "the things of peace, and the things of mutual edification."
20. For—"For the sake of"
meat destroy not the work of God—(See
on
All things indeed are pure—"clean"; the ritual distinctions being at an end.
but it is evil to that man—there is criminality in the man
who eateth with offence—that is, so as to stumble a weak brother.
21. It is good not to eat flesh, nor to drink wine, nor any thing—"nor to do any thing"
whereby—"wherein"
thy brother stumbleth, or is offended, or is made weak—rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:—"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay—though neither of these may follow—wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.
22. Hast thou faith—on such matters?
have it to thyself—within thine own breast
before God—a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love.
Happy is he that condemneth not himself in that which he alloweth—allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful.
23. And—rather, "But"
he that doubteth is damned—On the word
"damnation," see on
if he eat, because he eateth not of
faith—On the meaning of "faith" here, see on
for whatsoever is not of faith is sin—a maxim of unspeakable importance in the Christian life.
Note, (1) Some points in Christianity are
unessential to Christian fellowship; so that though one may be in error
upon them, he is not on that account to be excluded either from the
communion of the Church or from the full confidence of those who have
more light. This distinction between essential and non-essential truths
is denied by some who affect more than ordinary zeal for the honor and
truth of God. But they must settle the question with our apostle. (2)
Acceptance with God is the only proper criterion of right to Christian
fellowship. Whom God receives, men cannot lawfully reject (
CHAPTER 15
1. We then that are strong—on such
points as have been discussed, the abolition of the Jewish distinction
of meats and days under the Gospel. See on
ought … not to please ourselves—ought to think less of what we may lawfully do than of how our conduct will affect others.
2, 3. Let every one of us—lay himself out to
please his neighbour—not indeed for his mere gratification, but
for his good—with a view
to his edification.
3. For even Christ pleased not—lived not to please
himself; but, as it is written—(
The reproaches, &c.—see
4. For whatsoever things were written aforetime were written for our learning—"instruction"
through, &c.—"through the comfort and the patience of the Scriptures"
might have hope—that is, "Think not
that because such portions of Scripture relate immediately to Christ,
they are inapplicable to you; for though Christ's sufferings, as a
Saviour, were exclusively His own, the motives that prompted
them, the spirit in which they were endured, and the general
principle involved in His whole work—self-sacrifice for the
good of others—furnish our most perfect and beautiful model; and
so all Scripture relating to these is for our instruction; and since
the duty of forbearance, the strong with the weak, requires
'patience,' and this again needs 'comfort,' all those Scriptures which
tell of patience and consolation, particularly of the
patience of Christ, and of the consolation which sustained Him under
it, are our appointed and appropriate nutriment, ministering to us
'hope' of that blessed day when these shall no more be needed."
See on
5, 6. Now the God of patience and
consolation—Such beautiful names of God are taken from the
graces which He inspires: as "the God of hope" (
grant you to be likeminded—"of the same mind"
according to Christ Jesus—It is not
mere unanimity which the apostle seeks for them; for unanimity in evil
is to be deprecated. But it is "according to Christ
Jesus"—after the sublimest model of Him whose all-absorbing
desire was to do, "not His own will, but the will of Him that sent Him"
(
6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
7. Wherefore—returning to the point
receive ye one another … to the glory of God—If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
8-12. Now—"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was—"hath become"
a minister of the circumcision—a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God—to make good the veracity of God towards His ancient people.
to confirm the—Messianic
promises made unto the fathers—To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
9. that the Gentiles might glorify God for his mercy—A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written—(
I will confess to—that is, glorify
thee among the Gentiles.
10. And again—(
Rejoice, ye Gentiles—along
with his people—Israel.
11. And again—(
Praise the Lord, all ye Gentiles; and laud him, all ye people—"peoples"—the various nations outside the pale of Judaism.
12. And again, Esaias saith—(
There shall be a—"the"
root of Jesse—meaning, not "He from
whom Jesse sprang," but "He that is sprung from Jesse" (that is,
Jesse's son David)—see
and he that shall rise, &c.—So the Septuagint in substantial, though not verbal, agreement with the original.
13. Now, &c.—This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope—(See on
fill you with all joy and peace in
believing—the native truth of that faith which is the
great theme of this epistle (compare
that ye may abound in hope—"of the
glory of God." (See on
through the power of the Holy Ghost—to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No
Christian is at liberty to regard himself as an isolated disciple of
the Lord Jesus, having to decide questions of duty and liberty solely
with reference to himself. As Christians are one body in Christ, so the
great law of love binds them to act in all things with tenderness and
consideration for their brethren in "the common salvation" (
14, 15. And, &c.—rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness—of inclination to all I have been enjoining on you
filled with all knowledge—of the truth expounded
and able—without my intervention.
to admonish one another.
15. Nevertheless, I have written the more boldly unto you in some sort—"measure"
as putting you in mind, because of the grace that is given to me of God—as an apostle of Jesus Christ.
16. that I should be the—rather, "a"
minister—The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ—"Christ Jesus," according to the true reading.
to the Gentiles—a further proof that
the Epistle was addressed to a Gentile church. (See on
ministering the gospel of God—As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles—as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost—the end to which the ancient offerings typically looked.
17. I have therefore whereof I may glory—or (adding the article, as the reading seems to be), "I have my glorying."
through—"in"
Christ Jesus in those things which pertain to God—the things of the ministry committed to me of God.
18-22. For I will not dare to speak of any—"to speak aught"
of those things which Christ hath not wrought by me—a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"—in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed—by preaching and working; which latter he explains in the next clause.
19. Through mighty—literally, "in the power of"
signs and wonders—that is, glorious miracles.
by the power of the Spirit of God—"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto—"as far as"
Illyricum—to the extreme northwestern
boundary of Greece. It corresponds to the modern Croatia and Dalmatia
(
I have fully preached the gospel of Christ.
20, 21. Yea, &c.—rather, "Yet making
it my study (compare
22. For which cause—"Being so long
occupied with this missionary work, I have been much (or, 'for the most
part') hindered," &c. (See on
23, 24. But now having no more place—"no longer having place"—that is, unbroken ground, where Christ has not been preached.
and having a great desire—"a longing"
these many years to come unto you—(as
before, see on
24. whensoever I take my journey into Spain—Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.—"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
25-27. But now I go to Jerusalem to minister—"ministering"
to the saints—in the sense immediately to be explained.
26. For, &c.—better, "For Macedonia
and Achaia have thought good to make a certain contribution for the
poor of the saints which are at Jerusalem." (See
27. For if the Gentiles have been made partakers of their spiritual things, their duty is also—"they owe it also"
to minister unto them in carnal
things—(Compare
28, 29. When therefore I have … sealed—that is, delivered over safely
to them this fruit—of the faith and love of the Gentile converts
I will come—"come back," or "return"
by you into Spain—(See on
29. And I am sure—"I know"
that … I shall come in the fulness of the
blessing of Christ—Such, beyond all doubts, is the true
reading, the words "of the gospel" being in hardly any manuscripts of
antiquity and authority. Nor was the apostle mistaken in this
confidence, though his visit to Rome was in very different
circumstances from what he expected. See
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit—or, "by the Lord Jesus Christ, and by the love of the Spirit"—not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all—I beseech you."
that ye strive together with me in your prayers to God for me—implying that he had his grounds for anxious fear in this matter.
31. That I may be delivered from them that do not
believe—"that do not obey," that is, the truth, by believing
it; as in
in Judea—He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for
Jerusalem—(See on
may be accepted of—"prove acceptable to"
the saints—Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
32. That I may come unto you with—"in"
joy by the will of God—(
and may with you be refreshed—rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
33. Now the God of peace be with you all.
Amen—The peace here sought is to be taken in its widest
sense: the peace of reconciliation to God, first, "through the blood of
the everlasting covenant" (
Note, (1) Did "the chiefest of the apostles"
apologize for writing to a Christian church which he had never seen,
and a church that he was persuaded was above the need of it, save to
"stir up their pure minds by way of remembrance" (
CHAPTER 16
1. I commend unto you Phœbebe our sister, which is a servant—or "deaconess"
of the church which is at Cenchrea—The
word is "Cenchreæ," the eastern part of Corinth (
2. Receive her in the Lord—that is, as a genuine disciple of the Lord Jesus.
as—"so as"
becometh saints—so as saints should receive saints.
assist her in whatsoever business she hath—"may have"
need of you—some private business of her own.
for she hath been a succourer of many, and of
myself also—(See
3-5. Salute Priscilla—The true reading
here is "Prisca" (as in
and Aquila my helpers—The wife is here
named before the husband (as in
4. who have for my life laid down—"who did for my life lay down"
their own necks—that is, risked their
lives; either at Corinth (
unto whom not only I give thanks, but also all the churches of the Gentiles—whose special apostle this dear couple had rescued from imminent danger.
5. Likewise the church that is in their house—The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [Hodge]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.
Salute my well beloved Epænetus, who is the first-fruits—that is, the first convert
of Achaia unto Christ—The true reading
here, as appears by the manuscripts, is, "the first-fruits of Asia unto
Christ"—that is, Proconsular Asia (see
6. Greet—or "salute"
Mary, who bestowed much labour on us—labor, no doubt, of a womanly kind.
7. Andronicus and Junia—or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.
my kinsmen—or, "relatives."
and my fellow prisoners—on what
occasion, it is impossible to say, as the apostle elsewhere tells us
that he was "in prisons more frequent" (
which are of note among the apostles—Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.
who also were in Christ before me—The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.
8. Amplias—a contracted form of "Ampliatus."
my beloved in the Lord—an expression of dear Christian affection.
9, 10. Urbane—rather, "Urbanus." It is a man's name.
our helper—"fellow labourer"
in Christ.
10. Salute Apelles approved—"the approved"
in Christ—or, as we should say, "that tried Christian"; a noble commendation.
Salute them which are of Aristobulus'
household—It would seem, from what is said of
Narcissus in
11. Salute Herodion, my kinsman—(See on
Greet them that be of the household of Narcissus, which are in the Lord—which implies that others in his house, including probably himself, were not Christians.
12. Salute Tryphena and Tryphosa, who labour in the Lord—two active women.
Salute the beloved Persis—another woman.
which laboured much in the
Lord—referring probably, not to official services, such as
would fall to the deaconesses, but to such higher Christian
labors—yet within the sphere competent to woman—as
Priscilla bestowed on Apollos and others (
13. Salute Rufus, chosen—"the chosen"
in the Lord—meaning, not "who is one
of the elect," as every believer is, but "the choice" or "precious one"
in the Lord. (See
and—salute.
his mother and mine—The apostle calls
her "his own mother," not so much as our Lord calls every elderly woman
believer His mother (
14, 15. Salute Asyncritus, &c.—These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house—it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.
16. Salute one another with an holy
kiss—
The churches of Christ salute you—The
true reading is, "All the churches"; the word "all" gradually falling
out, as seeming probably to express more than the apostle would venture
to affirm. But no more seems meant than to assure the Romans in what
affectionate esteem they were held by the churches generally; all that
knew he was writing to Rome having expressly asked their own
salutations to be sent to them. (See
17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned—"which ye learned."
and avoid them—The fomentors of
"divisions" here referred to are probably those who were unfriendly to
the truths taught in this epistle, while those who caused "offenses"
were probably those referred to in
18. For they that are such serve not our Lord Jesus Christ—"our Lord Christ" appears to be the true reading.
but their own belly—not in the grosset
sense, but as "living for low ends of their own" (compare
and by good words and fair speeches deceive the
simple—the unwary, the unsuspecting. (See
19. For your obedience—that is, tractableness
is come abroad unto all. I am glad therefore on your behalf—"I rejoice therefore over you," seems the true reading.
but yet I would have you wise unto that which is
good, and simple—"harmless," as in
concerning—"unto"
evil—"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."
20. And the God of peace shall bruise Satan under
your feet shortly—The apostle encourages the Romans to
persevere in resisting the wiles of the devil with the assurance that,
as good soldiers of Jesus Christ, they are "shortly" to receive their
discharge, and have the satisfaction of "putting their feet upon the
neck" of that formidable enemy—symbol familiar, probably, in all
languages to express not only the completeness of the defeat, but the
abject humiliation of the conquered foe. (See
The grace of our Lord Jesus Christ be with you.
Amen—The "Amen" here has no manuscript authority. What comes
after this, where one would have expected the epistle to close, has its
parallel in
21. Timotheus, my work-fellow—"my fellow
labourer"; see
and Lucius—not Luke, for the fuller
form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems
to be "Lucius of Cyrene," who was among the "prophets and teachers" at
Antioch with our apostle, before he was summoned into the missionary
field (
and Jason—See
Sosipater—See
22. I, Tertius, who wrote this—"the"
epistle—as the apostle's amanuensis, or penman.
salute you in the Lord—So usually did
the apostle dictate his epistles, that he calls the attention of the
Galatians to the fact that to them he wrote with his own hand (
23. Gaius mine host, and—the host
of the whole church—(See
Erastus the chamberlain—"treasurer."
of the city—doubtless of Corinth. (See
and Quartus a brother—rather, "the" or
"our brother"; as Sosthenes and Timothy are called (
24. The grace, &c.—a repetition of
the benediction precisely as in
25. Now to him that is of power—more
simply, as in
to stablish—confirm, or uphold
you, according to my gospel, and the preaching of Jesus Christ—that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."
according to the revelation of the
mystery—(See on
which was kept secret since the world began—literally, "which hath been kept in silence during eternal ages."
26. But is now made manifest—The
reference here is to that peculiar feature of the Gospel economy which
Paul himself was specially employed to carry into practical effect and
to unfold by his teaching—the introduction of the Gentile
believers to an equality with their Jewish brethren, and the new, and,
to the Jews, quite unexpected form which this gave to the whole Kingdom
of God (compare
and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for—in order to
the obedience of faith—Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.
27. To God, &c.—"To the only wise God through Jesus Christ, be"—literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader—if he has followed him with the astonishment and delight of him who pens these words—will fervently echo.
On this concluding section of the Epistle,
Note, (1) In the minute and delicate manifestations of Christian
feeling, and lively interest in the smallest movements of Christian
life, love, and zeal, which are here exemplified, combined with the
grasp of thought and elevation of soul which this whole Epistle
displays, as indeed all the writings of our apostle, we have the secret
of much of that grandeur of character which has made the name of Paul
stand on an elevation of its own in the estimation of enlightened
Christendom in every age, and of that influence which under God, beyond
all the other apostles, he has already exercised, and is yet destined
to exert, over the religious thinking and feeling of men. Nor can any
approach him in these peculiarities without exercising corresponding
influence on all with whom they come in contact (
The ancient subscription at the end of this epistle—though of course of no authority—appears to be in this case quite correct.
THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE
CORINTHIANS
Commentary by A. R. Faussett
INTRODUCTION
The Authenticity of
this Epistle is attested by Clement of
Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11],
and Irenæus [Against
Heresies, 4.27.3]. The city to which it was sent was famed for its
wealth and commerce, which were chiefly due to its situation between
the Ionian and Ægean Seas on the isthmus connecting the Peloponese
with Greece. In Paul's time it was the capital of the province Achaia
and the seat of the Roman proconsul (
He had been the instrument of converting many
Gentiles (
In
The Place of Writing
is fixed to be Ephesus (
The Epistle is written in the name of Sosthenes
"[our] brother." Birks supposes he is
the same as the Sosthenes,
CHAPTER 1
1. called to be—Found in some, not in
others, of the oldest manuscripts Possibly inserted from
through the will of God—not because of
my own merit. Thus Paul's call as "an apostle by the will of God,"
while constituting the ground of the authority he claims in the
Corinthian Church (compare
Sosthenes—See my Introduction. Associated by Paul with
himself in the inscription, either in modesty, Sosthenes being his
inferior [Chrysostom], or in order that
the name of a "brother" of note in Corinth (
2. the church of God—He calls it so
notwithstanding its many blots. Fanatics and sectaries vainly think to
anticipate the final sifting of the wheat and tares (
at Corinth—a church at dissolute Corinth—what a paradox of grace!
sanctified—consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."
called to be saints—rather, "called
saints"; saints by calling: applied by Paul to all professing
members of the Church. As "sanctified in Christ" implies the fountain
sources of holiness, the believer's original sanctification in Christ
(
with all that in every place call upon …
Christ—The Epistle is intended for these also, as well as for
the Corinthians. The true Catholic
Church (a term first used by Ignatius [Epistle to the Smyræans, 8]):
not consisting of those who call themselves from Paul, Cephas, or any
other eminent leader (
both theirs and ours—"in every place
which is their home … and our home also"; this is added to
include the Christians throughout Achaia, not residing in Corinth, the
capital (
3. peace—peculiarly needed in the
Corinthian church, on account of its dissensions. On this verse see on
4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
my God—(
always—(Compare
the grace … given you—(Compare
by … Christ—literally, "IN Jesus Christ" given you as members in Christ.
5. utterance—Alford from Menochius
translates, "doctrine." Ye are rich in preachers or the
preaching of the word, and rich in knowledge or
apprehension of it: literally "(the) word (preached)."
English Version (as in
6. According as the testimony of (of, and
concerning) Christ (who is both the object and author of this testimony
[Bengel];
7. ye come behind—are inferior to other Christians elsewhere [Grotius].
in no gift—not that all had all gifts,
but different persons among them had different gifts (
waiting for … coming of …
Christ—The crowning proof of their "coming behind in no
gift." Faith, hope, and love, are all exercised herein
(compare
8. Who—God,
unto the end—namely, "the coming of Christ."
blameless in the day of …
Christ—(
9. faithful—to His promises (
called—according to His purpose (
unto … fellowship of …
Jesus—to be fellow heirs with Christ (
10. Now—Ye already have knowledge, utterance, and hope, maintain also love.
brethren—The very title is an argument for love.
by … Christ—whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
speak … same thing—not speaking
different things as ye do (
divisions—literally, "splits," "breaches."
but—"but rather."
perfectly joined together—the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.
mind … judgment—the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [Bengel]. Disposition—opinion [Alford].
11. (
by them … of … house of
Chloe—They seem to have been alike in the confidence of Paul
and of the Corinthians. The Corinthians "wrote" to the apostle (
contentions—not so severe a word as
"divisions," literally, "schisms" (
12. this I say—this is what I
mean in saying "contentions" (
every one of you saith—Ye say
severally, "glorying in men" (
I of Cephas—probably Judaizers, who
sheltered themselves under the name of Peter, the apostle of the
circumcision ("Cephas" is the Hebrew, "Peter" the Greek
name;
I of Christ—A fair pretext used to
slight the ministry of Paul and their other teachers (
13. Is Christ divided?—into various parts (one under one leader, another under another) [Alford]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.
was Paul crucified for you?—In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "Christ" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.
crucified … baptized—The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.
in the name—rather, "into the
name" (
14. I thank God's providence now, who so
ordered it that I baptized none of you but Crispus (the former ruler of
the synagogue,
15. Lest—not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
16. household of Stephanas—"The
first-fruits of Achaia," that is, among the first converted there
(
17. Paul says this not to depreciate baptism;
for he exalts it most highly (
sent me—literally, "as an apostle."
not to baptize—even in Christ's name, much less in my own.
not with wisdom of words—or speech;
philosophical reasoning set off with oratorical language and
secular learning, which the Corinthians set so undue a value upon
(
cross of Christ—the sum and substance
of the Gospel (
be made of none effect—literally, "be
made void" (
18. preaching, &c.—literally, "the
word," or speech as to the cross; in contrast to the "wisdom of
words" (so called),
them that perish—rather, "them that
are perishing," namely, by preferring human "wisdom of words" to the
doctrine of the "cross of Christ." It is not the final state that is
referred to; but, "them that are in the way of perishing." So also in
us which are saved—In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.
power of God—which includes in it that
it is the wisdom of God" (
19. I will destroy—slightly altered from
the Septuagint,
understanding of the prudent—literally, "of the understanding ones."
20. Where—nowhere; for God "brings them
to naught" (
the wise—generally.
the scribe—Jewish [Alford].
the disputer—Greek [Alford]. Compare the Jew and Greek of this world
contrasted with the godly wise,
of this world … of this world—rather, "dispensation (or age) … world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.
made foolish—shown the world's
philosophy to be folly, because it lacks faith in Christ crucified
[Chrysostom]. Has treated it as folly,
and not used its help in converting and saving men (
21. after that—rather, "whereas."
in the wisdom of God—in the wise arrangement of God.
world by wisdom—rather, "by its
wisdom," or "its philosophy" (
knew not God—whatever other knowledge
it attained (
it pleased God—Paul refers to Jesus'
words (
by the foolishness of preaching—by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.
save them that believe—(
22. For—literally, "Since," seeing that.
This verse illustrates how the "preaching" of Christ crucified came to
be deemed "foolishness" (
a sign—The oldest manuscripts read
"signs." The singular was a later correction from
Greeks seek … wisdom—namely, a
philosophic demonstration of Christianity. Whereas Christ, instead of
demonstrative proof, demands faith on the ground of
His word, and of a reasonable amount of evidence that the
alleged revelation is His word. Christianity begins not with solving
intellectual difficulties, but with satisfying the heart that longs for
forgiveness. Hence not the refined Greeks, but the theocratic Jews were
the chosen organ for propagating revelation. Again, intellectual Athens
(
23. we—Paul and Apollos.
Christ crucified—The Greek
expresses not the mere fact of His crucifixion, but the permanent
character acquired by the transaction, whereby He is now a Saviour
(
unto the Greeks—the oldest manuscripts read "unto the Gentiles."
24. called—(compare
Christ—"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
power—so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
wisdom of God—so really exhibiting,
and in the highest degree (if they would but see it), that which the
Greeks sought after—wisdom (
25. foolishness of God—that is, God's plan of salvation which men deem "foolishness."
weakness of God—Christ "crucified
through weakness" (
26. ye see—rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].
your calling … are
called—Instead of the words in italics, supplied by
English Version, supply, "were your callers." What Paul is
dwelling on (compare
wise … after the flesh—the
wisdom of this world acquired by human study without the Spirit.
(Contrast
27. the foolish things—a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.
to confound—The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.
chosen … chosen—The repetition
indicates the gracious deliberateness of God's purpose (
28. yea, and things which are not—Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish … weak … base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.
29. no flesh … glory—For they who
try to glory (boast) because of human greatness and wisdom, are
"confounded" or put to shame (
in his presence—We are to glory not before Him, but in Him [Bengel].
30. But … ye—in contrast to them that "glory" in worldly wisdom and greatness.
of him are—not of yourselves (
in Christ—by living union with Him.
Not "in the flesh" (
of God—from God; emanating from Him and sent by Him.
is made unto us—has been made to us, to our eternal gain.
wisdom—unattainable by the worldly
mode of seeking it (
righteousness—the ground of our
justification (
sanctification—by His Spirit; whereas
formerly we were "base." Hereafter our righteousness and sanctification
alike shall be both perfect and inherent. Now the righteousness
wherewith we are justified is perfect, but not inherent; that wherewith
we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle,
but not in attainment. These two are joined in the Greek as
forming essentially but one thing, as distinguished from the
"wisdom" in devising and executing the plan for us ("abounded
toward us in all wisdom,"
redemption—whereas once we were "despised."
31. glory in … Lord—(
CHAPTER 2
1. And I—"So I" [Conybeare] as one of the "foolish, weak, and
despised" instruments employed by God (
when I came—(
testimony of God—"the testimony of
Christ" (
2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.
3. I—the preacher: as
weakness—personal and bodily (
trembling—(compare
4. my speech—in private.
preaching—in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing—rather, "persuasive."
man's wisdom—man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of … Spirit,
&c.—Persuasion is man's means of moving his fellow
man. God's means is demonstration, leaving no doubt, and
inspiring implicit faith, by the powerful working of the Spirit (then
exhibited both outwardly by miracles, and inwardly by working on the
heart, now in the latter and the more important way only,
5. stand in … wisdom of men—rest on it, owe its origin and continuance to it.
6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak—resuming "we" (preachers, I,
Apollos, &c.) from "we preach" (
perfect—Those matured in Christian
experience and knowledge alone can understand the true superiority
of the Christian wisdom which Paul preached. Distinguished not only
from worldly and natural men, but also from babes,
who though "in Christ" retain much that is "carnal" (
come to naught—nothingness (
7. wisdom of God—emphatically contrasted
with the wisdom of men and of this world (
in a mystery—connected in construction
with "we speak": We speak as dealing with a mystery; that is not
something to be kept hidden, but what heretofore was so, but is
now revealed. Whereas the pagan mysteries were revealed only to
a chosen few, the Gospel mysteries were made known to all who would
obey the truth. "If our Gospel be hid, it is hid to them that
are lost" (
ordained—literally, "foreordained"
(compare
before the world—rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory—ours both now and
hereafter, from "the Lord of glory" (
8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified … Lord of
glory—implying the inseparable connection of Christ's
humanity and His divinity. The Lord of glory (which He had in His own
right before the world was,
9. But—(it has happened) as it is written.
Eye hath not seen, &c.—Alford translates, "The things which eye saw
not … the things which God prepared … to us God revealed
through His Spirit." Thus, however, the "but" of
entered—literally, "come up into the
heart." A Hebraism (compare,
10. revealed … by …
Spirit—The inspiration of thoughts (so far as truth essential
to salvation is concerned) makes the Christian (
unto us—the "perfect" or fully matured
in Christian experience (
the Spirit searcheth—working in us and
with our spirits (compare
deep things of God—(
11. what man, &c.—literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).
12. we … received, not … spirit of
… world—the personal evil "spirit that now worketh in
the children of disobedience" (
Spirit which is of God—that is, which
comes from God. We have received it only by the gift of God,
whose Spirit it is, whereas our own spirit is the spirit that is in us
men (
that we might know … things … freely
given … of God—present experimental knowledge, to our
unspeakable comfort, of His deep mysteries of wisdom, and of our future
possession of the good "things which God hath prepared for them that
love Him" (
13. also—We not only know by the
Holy Ghost, but we also speak the "things freely given to us of
God" (
which the Holy Ghost teacheth—The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with
spiritual—expounding the Spirit-inspired Old Testament
Scripture, by comparison with the Gospel which Jesus by the same Spirit
revealed [Grotius]; and conversely
illustrating the Gospel mysteries by comparing them with the Old
Testament types [Chrysostom]. So the
Greek word is translated, "comparing" (
14. natural man—literally, "a man of
animal soul." As contrasted with the spiritual man, he is
governed by the animal soul, which overbears his spirit, which
latter is without the Spirit of God (
receiveth not—though they are offered
to him, and are "worthy of being received by all men" (
they are foolishness unto him—whereas
he seeks "wisdom" (
neither can he—Not only does he
not, but he cannot know them, and therefore has no wish to
"receive" them (
15. He that is spiritual—literally,
"the spiritual (man)." In
judgeth all things—and persons, by
their true standard (compare
16. For—proof of
that he may instruct him—that is, so
as to be able to set Him right as His counsellor (quoted from
we have the mind of Christ—in our
degree of capability to apprehend it.
CHAPTER 3
1. And I—that is, as the natural
(animal) man cannot receive, so I also could not speak unto you
the deep things of God, as I would to the spiritual; but
I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this
for "carnal." The former (literally, "fleshy") implies men wholly of
flesh, or natural. Carnal, or fleshly, implies not
they were wholly natural or unregenerate (
babes—contrasted with the
perfect (fully matured) in Christ (
2. (
milk—the elementary "principles of the doctrine of Christ."
3. envying—jealousy, rivalry. As
this refers to their feelings, "strife" refers to their
words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax:
envying had produced strife, and strife divisions
(factious parties) [Grotius]. His
language becomes severer now as He proceeds; in
carnal—For "strife" is a "work of the
flesh" (
walk as men—as unregenerate men
(compare
4. (
are ye not carnal—The oldest
manuscripts read, "Are ye not men?" that is, "walking as men"
unregenerate (
5. Who then—Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul … Apollos—The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.—The oldest manuscripts have no "but." "Who is Apollos … Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as … Lord gave to every man—that
is, to the several hearers, for it was God that "gave the increase" (
6. I … planted, Apollos
watered—(
God gave the increase—that is, the
growth (
7. neither is he that … anything … but
God—namely, is all in all. "God" is emphatically last in the
Greek, "He that giveth the increase (namely), God." Here follows a parenthesis,
8. one—essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man—rather "but every
man." Though in their service or ministry, they are essentially "one,"
yet every minister is separately responsible in "his own" work,
and "shall receive his own (emphatically repeated) reward,
according to his own labor." The reward is something over
and above personal salvation (
9. Translate, as the Greek collocation
of words, and the emphasis on "God" thrice repeated, requires, "For (in
proof that "each shall receive reward according to his own labor,"
namely, from God) it is of God that we are the fellow workers (laboring
with, but under, and belonging to Him as His
servants,
10. grace … given unto me—Paul
puts this first, to guard against seeming to want humility, in
pronouncing himself "a WISE master
builder," in the clause following [Chrysostom]. The "grace" is that "given" to him in
common with all Christians (
wise—that is, skilful. His
skill is shown in his laying a foundation. The unskilful
builder lays none (
another—who ever comes after me. He
does not name Apollos; for he speaks generally of all
successors, whoever they be. His warning, "Let every man (every
teacher) take heed how," &c., refers to other successors
rather than Apollos, who doubtless did not, as they, build wood, hay,
&c., on the foundation (compare
how—with what material [Alford]. How far wisely, and in builder-like
style (
buildeth thereupon—Here the
building or superstructure raised on Christ the
"foundation," laid by Paul (
11. (
For—my warning ("take heed," &c.
can—A man can not lay any other, since the only one recognized by God has been already laid.
12. Now—rather, "But." The image is that
of a building on a solid foundation, and partly composed of durable and
precious, partly of perishable, materials. The "gold, silver, precious
stones," which all can withstand fire (
13. Every man's work—each teacher's superstructure on the foundation.
the day—of the Lord (
declare it—old English for
"make it clear" (
it shall be revealed by fire—it, that
is, "every man's work." Rather, "He," the Lord, whose day it is
(
14. abide—abide the testing fire (
which he hath built thereupon—which he built on the foundation.
reward—wages, as a builder,
that is, teacher. His converts built on Christ the foundation, through
his faithful teaching, shall be his "crown of rejoicing" (
15. If … be burnt—if any teacher's work consist of such materials as the fire will destroy [Alford].
suffer loss—that is, forfeit the
special "reward"; not that he shall lose salvation (which is altogether
a free gift, not a "reward" or wages), for he remains still on
the foundation (
saved; yet so as by fire—rather, "so
as through fire" (
16. Know ye not—It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye—all Christians form together one
vast temple. The expression is not, "ye are temples," but "ye
are the temple" collectively, and "lively stones" (
God … Spirit—God's indwelling,
and that of the Holy Spirit, are one; therefore the Holy Spirit is God.
No literal "temple" is recognized by the New Testament in the Christian
Church. The only one is the spiritual temple, the whole body of
believing worshippers in which the Holy Spirit dwells (
17. If any … defile …
destroy—rather as the Greek verb is the same in both
cases, "destroy … destroy." God repays in kind by a
righteous retaliation. The destroyer shall himself be destroyed. As
temporal death was the penalty of marring the material temple (
holy—inviolable (
which temple ye are—rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.
18. seemeth—that is, is, and is regarded by himself and others.
wise in this world—wise in mere
worldly wisdom (
let him become a fool—by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].
19. with God—in the judgment of God.
it is written—in
He taketh … wise in … own craftiness—proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh … the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
20. Quotation from
21. let no man glory in men—resuming the
subject from
For all things—not only all
men. For you to glory thus in men, is lowering yourselves from your
high position as heirs of all things. All men (including your
teachers) belong to Christ, and therefore to you, by your union with
Him; He makes them and all things work together for your good (
22. Enumeration of some of the "all things."
The teachers, in whom they gloried, he puts first (
world … life … death … things
present … things to come—Not only shall they not
"separate you from the love of God in Christ" (
things present—"things actually present" [Alford].
23. ye are Christ's—not Paul's, or
Apollos,' or Cephas' (
Christ is God's—(
CHAPTER 4
1. account … us—Paul and Apollos.
ministers of Christ—not heads of the
Church in whom ye are severally to glory (
stewards—(
2. Moreover—The oldest manuscripts read,
"Moreover here" (that is, on earth). The contrast thus is between man's
usage as to stewards (
3. it is a very small thing—literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.
judged … of man's
judgment—literally, "man's day," contrasted with the
day (
4. by myself—Translate, "I am conscious to myself of no (ministerial) unfaithfulness." Bengel explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge.
am I not hereby justified—Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.
5. Disproving the judicial power claimed by the Romish priesthood in the confessional.
Therefore—as the Lord is the sole Decider or Dijudicator.
judge—not the same Greek word
as in
Lord—Jesus Christ, whose "ministers"
we are (
manifest … hearts—Our judgments
now (as those of the Corinthians respecting their teachers) are
necessarily defective; as we only see the outward act, we cannot
see the motives of "hearts." "Faithfulness" (
then shall every man have
praise—(
6. And—"Now," marking transition.
in a figure transferred to myself—that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [Estius].
not to think, &c.—The best
manuscripts omit "think." Translate, "That in us (as your example) ye
might learn (this), not (to go) beyond what is written." Revere the
silence of Holy Writ, as much as its declarations: so you
will less dogmatize on what is not expressly revealed (
puffed up for one—namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."
7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.
glory, as if thou hadst not received it—as if it was to thyself, not to God, thou owest the receiving of it.
8. Irony. Translate, "Already ye are
filled full (with spiritual food), already ye are rich, ye have
seated yourselves upon your throne as kings, without us." The emphasis
is on "already" and "without us"; ye act as if ye needed no more to
"hunger and thirst after righteousness," and as if already ye had
reached the "kingdom" for which Christians have to strive and suffer.
Ye are so puffed up with your favorite teachers, and your own fancied
spiritual attainments in knowledge through them, that ye feel like
those "filled full" at a feast, or as a "rich" man priding himself in
his riches: so ye feel ye can now do "without us," your first spiritual
fathers (
I would … ye did reign—Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.
that we also might reign with
you—(
9. For—assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.
I think—The Corinthians (
set forth—as a spectacle or gazing-stock.
us the apostles—Paul includes Apollos
with the apostles, in the broader sense of the word; so
as it were appointed to death—as criminals condemned to die.
made a spectacle—literally, "a
theatrical spectacle." So the Greek in
the world—to the whole world,
including "both angels and men"; "the whole family in heaven and earth"
(
10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.
fools—(
for Christ's sake … in
Christ—Our connection with Christ only entails on us the
lowest ignominy, "ON ACCOUNT OF," or,
"FOR THE SAKE OF" Him, as "fools"; yours
gives you full fellowship IN Him as
"wise" (that is, supposing you really are all you seem,
we … weak … ye …
strong—(
we … despised—(
11. (
naked—that is, insufficiently clad
(
buffeted—as a slave (
12. working with our own hands—namely,
"even unto this present hour" (
13. defamed, we entreat—namely, God for
our defamers, as Christ enjoined (
filth—"the refuse" [Conybeare and Howson], the sweepings or rubbish thrown out after a cleaning.
of all things—not of the "World" only.
14. warn—rather, "admonish" as a father
uses "admonition" to "beloved sons," not provoking them to wrath (
15. ten thousand—implying that the Corinthians had more of them than was desirable.
instructors—tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.
in Christ—Paul admits that these
"instructors" were not mere legalists, but evangelical teachers.
He uses, however, a stronger phrase of himself in begetting them
spiritually, "In Christ Jesus," implying both the Saviour's office
and person. As Paul was the means of spiritually
regenerating them, and yet "baptized none of them save Crispus,
Gaius, and the household of Stephanas," regeneration cannot be
inseparably in and by baptism (
16. be ye followers of me—literally,
"imitators," namely, in my ways, which be in Christ (
17. For this came—that ye may the better
"be followers of me" (
sent … Timotheus—(
son—that is, converted by me (compare
bring you into remembrance—Timothy,
from his spiritual connection with Paul, as converted by him, was best
suited to remind them of the apostle's walk and teaching (
as I teach … in every church—an
argument implying that what the Spirit directed Paul to teach
"everywhere" else, must be necessary at Corinth also (
18. some … as though I would not
come—He guards against some misconstruing (as by the Spirit
he foresees they will, when his letter shall have arrived) his sending
Timothy, "as though" he "would not come" (or, "were not coming")
himself. A puffed-up spirit was the besetting sin of the
Corinthians (compare
19. Alford
translates, "But come I will"; an emphatical negation of their
supposition (
shortly—after Pentecost (
if the Lord will—a wise proviso (
and will know—take cognizance of.
but the power—I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.
20. kingdom of God is not in
word—Translate, as in
21. with a rod, or in love—The
Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or
IN love, and the Spirit of meekness
(
CHAPTER 5
1. commonly—rather, "actually" [Alford]. Absolutely [Bengel]. "It is reported," implies, that the
Corinthians, though they "wrote" (
so much as named—The oldest
manuscripts and authorities omit "named": "Fornication of such a gross
kind as (exists) not even among the heathen, so that one (of you) hath
(in concubinage) his father's wife," that is, his stepmother, while his
father is still alive (
2. puffed up—with your own wisdom and
knowledge, and the eloquence of your favorite teachers: at a time when
ye ought to be "mourning" at the scandal caused to religion by the
incest. Paul mourned because they did not mourn (
that—ye have not felt such mourning as would lead to the result that, &c.
taken away from among you—by
excommunication. The incestuous person was hereby brought to bitter
repentance, in the interval between the sending of the first and second
Epistles (
3. as absent—The best manuscripts read, "being absent."
present in spirit—(
so done—rather, "perpetrated," as the
Greek word here is stronger than that for "done" in
4. In the name of our Lord Jesus
Christ—By His authority and as representing His person
and will (
5. Besides excommunication (of which the
Corinthians themselves had the power), Paul delegates here to the
Corinthian Church his own special power as an apostle, of
inflicting corporeal disease or death in punishment for sin ("to
deliver to Satan such an one," that is, so heinous a sinner). For
instances of this power, see
the spirit … saved—the spiritual
part of man, in the believer the organ of the Holy Spirit. Temporary
affliction often leads to permanent salvation (
6. Your glorying in your own attainments and
those of your favorite teachers (
a little leaven leaveth … whole
lump—(
7. old leaven—The remnant of the "old"
(
as ye are unleavened—normally, and as
far as your Christian calling is concerned: free from the leaven of sin
and death (
For even—an additional reason, besides
that in
8. not … old leaven—of our unconverted state as Jews or heathen.
malice—the opposite of "sincerity,"
which allows no leaven of evil to be mixed up with good (
wickedness—the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.
9. I wrote … in an epistle—rather,
"in the Epistle": a former one not now extant. That Paul does not refer
to the present letter is proved by the fact that no direction
"not to company with fornicators" occurs in the previous part of it;
also the words, "in an (or, the) epistle," could not have been
added if he meant, "I have just written" (
10. Limitation of the prohibition alluded to
in
11. But now—"Now" does not express
time, but "the case being so," namely, that to avoid
fornicators, &c., of the world, you would have to leave the
world altogether, which would be absurd. So "now" is used in
I have written—that is, my meaning in the letter I wrote was "not to keep company," &c.
a brother—contrasted with a
"fornicator … of the world" (
no not to eat—not to sit at the same
table with such; whether at the love-feasts (agapæ) or in
private intercourse, much more at the Lord's table: at the last, too
often now the guests "are not as children in one family, but like a
heterogeneous crowd of strangers in an inn" [Bengel] (compare
12. what have I to do—You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it.
also—Implying, Those within give me enough to do without those outside.
do not ye, &c.—Ye judge your
fellow citizens, not strangers: much more should I [Bengel]. Rather, Is it not your duty to judge
them that are within? God shall judge them that are without: do
you look at home [Grotius]. God is the
Judge of the salvation of the heathen, not we (
13. put away from among yourselves that
wicked—Sentence of excommunication in language taken from
CHAPTER 6
1. Dare—This word implies treason against Christian brotherhood [Bengel].
before the unjust—The Gentile judges are here so termed by an epithet appropriate to the subject in question, namely, one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice which has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of justice, should not expect justice from them.
before … saints—The Jews abroad were permitted to refer their disputes to Jewish arbitrators [Josephus, Antiquities, 14.10,17]. So the Christians were allowed to have Christian arbitrators.
2. Do ye not know—as a truth universally
recognized by Christians. Notwithstanding all your glorying in your
"knowledge," ye are acting contrary to it (
saints … judge—that is, "rule,"
including judgment: as assessors of Christ.
judged by you—or, before you
(compare
smallest matters—The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.
3. judge angels—namely, bad
angels. We who are now "a spectacle to angels" shall then "judge
angels." The saints shall join in approving the final sentence of the
Judge on them (
4. judgments—that is, cases for judgment.
least esteemed—literally, "those of no
esteem." Any, however low in the Church, rather than the heathen (
5. your shame—Thus he checks their
puffed-up spirit (
Is it so?—Are you in such a helpless state that, &c.?
not a wise man—though ye admire
"wisdom" so much on other occasions (
no, not one—not even one, amidst so
many reputed among you for wisdom (
shall be able—when applied to.
brethren—literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.
6. But—emphatically answering the
question in the end of
7. utterly a fault—literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it.
rather take wrong—(
8. ye—emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or "defraud" marks the effect of the "wrong" done, namely, the loss inflicted). Not only do ye not bear, but ye inflict wrongs.
9. unrighteous—Translate, "Doers of
wrong": referring to
kingdom of God—which is a kingdom of
righteousness (
fornicators—alluding to
effeminate—self-polluters, who submit to unnatural lusts.
11. ye are washed—The Greek
middle voice expresses, "Ye have had yourselves washed." This washing
implies the admission to the benefits of Christ's salvation
generally; of which the parts are; (1) Sanctification, or the
setting apart from the world, and adoption into the Church: so
"sanctified" is used
in the name of … Jesus, and by the Spirit—rather, "in the Spirit," that is, by His in-dwelling. Both clauses belong to the three—"washed, sanctified, justified."
our God—The "our" reminds the that amidst all his reproofs God is still the common God of himself and them.
12. All things are lawful unto me—These,
which were Paul's own words on a former occasion (to the Corinthians,
compare
me—Paul giving himself as a sample of Christians in general.
but I—whatever others do, I will not, &c.
lawful … brought under the
power—The Greek words are from the same root, whence
there is a play on the words: All things are in my power,
but I will not be brought under the power of any of them (the
"all things"). He who commits "fornication," steps aside from his own
legitimate power or liberty, and is "brought under the power" of an
harlot (
13. The argument drawn from the indifference
of meats (
shall destroy—at the Lord's coming to
change the natural bodies of believers into spiritual bodies (
14. (
raised up—rather, "raised," to
distinguish it from "will raise up us"; the Greek of the
latter being a compound, the former a simple verb. Believers shall be
raised up out of the rest of the dead (see on
us—Here he speaks of the possibility
of his being found in the grave when Christ comes; elsewhere, of his
being possibly found alive (
15. Resuming the thought in
shall I then—such being the case.
take—spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ" [Bengel]. It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking [Conybeare and Howson].
16. Justification of his having called
fornicators "members of an harlot" (
joined—by carnal intercourse; literally, "cemented to": cleaving to.
one body—with her.
saith he—God speaking by Adam (
17. one spirit—with Him. In the case of
union with a harlot, the fornicator becomes one "body" with her (not
one "spirit," for the spirit which is normally the organ of the Holy
Spirit in man, is in the carnal so overlaid with what is sensual that
it is ignored altogether). But the believer not only has his body
sanctified by union with Christ's body, but also becomes "one spirit"
with Him (
18. Flee—The only safety in such
temptations is flight (
Every sin—The Greek is
forcible. "Every sin whatsoever that a man doeth." Every
other sin; even gluttony, drunkenness, and self-murder are
"without," that is, comparatively external to the body (
19. What? know ye not? &c.—Proof
that "he that fornicates sinneth against his own body" (
your body—not "bodies." As in
not your own—The fornicator treats his
body as if it were "his own," to give to a harlot if he pleases (
20. bought with a price—Therefore
Christ's blood is strictly a ransom paid to God's justice by the love
of God in Christ for our redemption (
in your body—as "in" a temple (compare
and in your spirit, which are
God's—not in the oldest manuscripts and versions, and not
needed for the sense, as the context refers mainly to the "body"
(
CHAPTER 7
1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
good—that is, "expedient," because of
"the present distress"; that is, the unsettled state of the world, and
the likelihood of persecutions tearing rudely asunder those bound by
marriage ties.
2. Here the general rule is given
to avoid fornication—More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [Bengel].
let every man have—a positive command
to all who have not the gift of continency, in fact to the great
majority of the world (
3, 4. The duty of cohabitation on the part of the married.
due benevolence—The oldest manuscripts
read simply, "her due"; that is, the conjugal cohabitation due
by the marriage contract (compare
4. A paradox. She hath not power over her body, and yet it is her own. The oneness of body in which marriage places husband and wife explains this. The one complements the other. Neither without the other realizes the perfect ideal of man.
5. Defraud … not—namely, of the
conjugal duty "due" (
except it be—"unless perchance" [Alford].
give yourselves to—literally, "be at
leisure for"; be free from interruptions for; namely, on some
special "season," as the Greek for "time" means
(compare
fasting and prayer—The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.
come together—The oldest manuscripts read, "be together," namely, in the regular state of the married.
Satan—who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.
for your incontinency—because
of your inability to "contain" (
6. by permission … not of
commandment—not by God's permission to me to say it:
but, "by way of permission to you, not as a commandment." "This" refers
to the directions,
7. even as I—having tile gift of
continence (
8. to the unmarried—in general, of both
sexes (
and widows—in particular.
even as I—unmarried (
9. if they cannot contain—that is, "have not continency."
burn—with the secret flame of lust, which lays waste the whole inner man. (Compare Augustine [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.
10. not I, but the Lord—(Compare
Let not the wife depart—literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.
11. But and if she depart—or "be
separated." If the sin of separation has been committed, that of a new
marriage is not to be added (
be reconciled—by appeasing her husband's displeasure, and recovering his good will.
let not … husband put away …
wife—In
12. to the rest—the other classes
(besides "the married,"
not the Lord—by any direct command spoken by Him.
she be pleased—Greek, "consents": implying his wish in the first instance, with which hers concurs.
13. the woman—a believer.
let her not leave him—"her husband,"
instead of "him," is the reading of the oldest manuscripts The
Greek for "leave" is the same as in
14. sanctified—Those inseparably
connected with the people of God are hallowed thereby, so that
the latter may retain the connection without impairing their own
sanctity (compare
by … by—rather, "in … in"; that is, in virtue of the marriage tie between them.
by the husband—The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union.
else … children unclean—that is,
beyond the hallowed pale of God's people: in contrast to "holy," that
is, all that is within the consecrated limits [Conybeare and Howson]. The phraseology accords with that of the
Jews, who regarded the heathen as "unclean," and all of the elect
nation as "holy," that is, partakers of the holy covenant. Children
were included in the covenant, as God made it not only with Abraham,
but with his "seed after" him (
15. if … depart—that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it.
brother or a sister is not under
bondage—is not bound to renounce the faith for the sake of
retaining her unbelieving husband [Hammond]. So
but God hath called us to peace—Our
Christian calling is one that tends to "peace" (
16. What knowest thou but that by staying with
thy unbelieving partner thou mayest save him or her? Enforcing the
precept to stay with the unbelieving consort (
save—be the instrument of salvation to
(
17. But—Greek, "If not." "Only."
Caution that believers should not make this direction (
so ordain I in all churches—Ye also therefore should obey.
18. not become uncircumcised—by surgical
operation (
let him not be circumcised—as the
Judaizing Christians would have him (
19. Circumcision … nothing, but …
keeping of … commandments of God—namely, is all in all.
In
20. the same calling—that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.
21. care not for it—Let it not be a trouble to thee that thou art a servant or slave.
use it rather—Continue rather in thy
state as a servant (
22. the Lord's freeman—(
Christ's servant—(
23. be not ye—Greek, "become not
ye." Paul here changes from "thou" (
24. abide with God—being chiefly careful
of the footing on which he stands towards God rather than that towards
men. This clause, "with God," limits the similar precept in
25. no commandment of the Lord: yet … my
judgment—I have no express revelation from the Lord
commanding it, but I give my judgment (opinion); namely,
under the ordinary inspiration which accompanied the apostles in all
their canonical writings (compare
mercy of the Lord—(
faithful—in dispensing to you the inspired directions received by me from the Lord.
26. I suppose—"I consider."
this—namely, "for a man so to be,"
that is, in the same state in which he is (
for—by reason of.
the present distress—the distresses to
which believers were then beginning to be subjected, making the married
state less desirable than the single; and which would prevail
throughout the world before the destruction of Jerusalem, according to
Christ's prophecy (
27. Illustrating the meaning of "so to be,"
28. trouble in the flesh—Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.
but I spare you—The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So Alford after Calvin, Bengel, and others. Estius from Augustine explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I … you" and "such" favors the former.
29. this I say—A summing up of the
whole, wherein he draws the practical inference from what precedes
(
the time—the season (so the
Greek) of this present dispensation up to the coming of the Lord
(
short—literally, "contracted."
it remaineth—The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, Cyprian and Vulgate support English Version.
as though they had none—We ought to consider nothing as our own in real or permanent possession.
30. they that weep … wept
not—(Compare
they that buy … possessed
not—(Compare
31. not abusing it—not abusing it by an
overmuch using of it. The meaning of "abusing" here is, not so
much perverting, as using it to the full [Bengel]. We are to use it, "not to take our
fill" of its pursuits as our chief aim (compare
fashion—the present fleeting
form. Compare
passeth away—not merely shall pass
away, but is now actually passing away. The image is
drawn from a shifting scene in a play represented on the stage
(
32. without carefulness—I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).
careth—if he uses aright the advantages of his condition.
34. difference also—Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.
35. for your own profit—not to display my apostolic authority.
not … cast a snare upon you—image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.
comely—befitting under present circumstances.
attend upon—literally, "assiduously
wait on"; sitting down to the duty. Compare
distraction—the same Greek as
"cumbered" (
36. behaveth … uncomely—is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman.
need so require—if the exigencies of
the case require it; namely, regard to the feelings and welfare of his
daughter. Opposed to "having no necessity" (
let them marry—the daughter and her suitor.
37. steadfast—not to be turned from his purpose by the obloquy of the world.
having no necessity—arising from the natural inclinations of the daughter.
power over his … will—when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.
decreed—determined.
38. her—The oldest manuscripts have "his own virgin daughter."
but—The oldest manuscripts have "and."
39. bound by the law—The oldest manuscripts omit "by the law."
only in the Lord—Let her marry only
a Christian (
40. happier—(
I think also—"I also think"; just as
you Corinthians and your teachers think much of your opinions,
so I also give my opinion by inspiration; so in
CHAPTER 8
1. Though to those knowing that an idol has no
existence, the question of eating meats offered to idols (referred to
in the letter of the Corinthians, compare
we know that we all have knowledge—The
Corinthians doubtless had referred to their "knowledge" (namely, of the
indifference of meats, as in themselves having no sanctity or
pollution). Paul replies, "We are aware that we all have [speaking
generally, and so far as Christian theory goes; for in
Knowledge puffeth up—when without
"love." Here a parenthesis begins; and the main subject is resumed in
the same words,
edifieth—tends to build up the
spiritual temple (
2. And—omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge.
knoweth—The oldest manuscripts read a
Greek word implying personal experimental acquaintance,
not merely knowledge of a fact, which the Greek of "we
know" or are aware (
as he ought to know—experimentally and in the way of "love."
3. love God—the source of love to our
neighbor (
the same—literally, "this man"; he who
loves, not he who "thinks that he knows," not having "charity" or love
(
is known of him—is known with the
knowledge of approval and is acknowledged by God as His (
4. As concerning, &c.—resuming the
subject begun in
idol is nothing—has no true being at
all, the god it represents is not a living reality. This does not
contradict
none other God—The oldest manuscripts omit the word "other"; which gives a clearer sense.
5. "For even supposing there are (exist) gods
so called (
6. to us—believers.
of whom—from whom as Creator all things derive their existence.
we in him—rather, "we for Him,"
or "unto Him." God the Father is
the end for whom and for whose glory believers live. In
one Lord—contrasted with the "many
lords" of heathendom (
by whom—(
we by him—as all things are
"of" the Father by creation, so they (we believers especially)
are restored to Him by the new creation (
7. Howbeit—Though to us who "have
knowledge" (
with conscience—an ancient reading;
but other very old manuscripts read "association" or "habit." In either
reading the meaning is: Some Gentile Christians, whether from old
association of ideas or misdirected conscience, when they
ate such meats, ate them with some feeling as if the idol were
something real (
unto this hour—after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian "knowledge."
their conscience … is defiled—by
their eating it "as a thing offered to idols." If they ate it
unconscious at the time that it had been offered to idols, there would
be no defilement of conscience. But conscious of what it was, and not
having such knowledge as other Corinthians boasted of, namely, that an
idol is nothing and can therefore neither pollute nor sanctify meats,
they by eating them sin against conscience (compare
8. Other old manuscripts read, "Neither if we
do not eat, are we the better: neither if we eat are we the worse": the
language of the eaters who justified their eating thus [Lachmann]. In English Version Paul admits
that "meat neither presents [so the Greek for
'commendeth'] us as commended nor as disapproved before God": it does
not affect our standing before God (
9. this liberty of yours—the watchword
for lax Corinthians. The very indifference of meats, which I concede,
is the reason why ye should "take heed" not to tempt weak brethren
to act against their conscience (which constitutes sin,
10. if any man—being weak.
which hast knowledge—The very
knowledge which thou pridest thyself on (
conscience of him which is weak—rather, "His conscience, seeing he is weak" [Alford and others].
emboldened—literally, "built up." You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience.
11. shall … perish—The oldest
manuscripts read "perisheth." A single act seemingly unimportant may
produce everlasting consequences. The weak brother loses his faith, and
if he do not recover it, his salvation [Bengel] (
for whom Christ died—and for whose
sake we too ought to be willing to die (
12. wound their weak conscience—literally, "smite their conscience, being (as yet) in a weak state." It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid.
against Christ—on account of the
sympathy between Christ and His members (
13. meat—Old English for "food" in general.
make … to offend—Greek, "is a stumbling-block to."
no flesh—In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother.
CHAPTER 9
1. Am I not an apostle? am I not
free?—The oldest manuscripts read the order thus, "Am I not
free? am I not an apostle?" He alludes to
have I not seen
Jesus—corporeally, not in a mere vision: compare
ye my work in the Lord—Your conversion
is His workmanship (
2. yet doubtless—yet at least I am such to you.
seal of mine apostleship—Your
conversion by my preaching, accompanied with miracles ("the signs of an
apostle,"
3. to them that … examine me—that is, who call in question mine apostleship.
is this—namely, that you are the seal of mine apostleship.
4. Have we not power—Greek,
"right," or lawful power, equivalent to "liberty" claimed by the
Corinthians (
eat and drink—without laboring with
our hands (
5. lead about a sister, a wife—that is,
"a sister as a wife"; "a sister" by faith, which makes all
believers brethren and sisters in the one family of God: "a wife" by
marriage covenant. Paul implies he did not exercise his undoubted right
to marry and "lead about" a believer, for the sake of Christian
expediency, as well to save the Church the expense of maintaining her
in his wide circuits, as also that he might give himself more
undistractedly to building up the Church of Christ (
as other apostles—implying that some
of them had availed themselves of the power which they all had, of
marrying. We know from
brethren of the Lord—held in especial
esteem on account of their relationship to Jesus (
Cephas—probably singled out as being a
name carrying weight with one partisan section at Corinth. "If your
favorite leader does so, surely so may I" (
6. Barnabas—long the associate of Paul,
and, like him, in the habit of self-denyingly forbearing to claim the
maintenance which is a minister's right. So Paul supported himself by
tent-making (
7. The minister is spiritually a soldier
(
of the fruit—The oldest manuscripts omit "of."
8. as a man—I speak thus not merely according to human judgment, but with the sanction of the divine law also.
9. ox … treadeth …
corn—(
Doth God … care for
oxen?—rather, "Is it for the oxen that God careth?" Is the
animal the ultimate object for whose sake this law was given? No. God
does care for the lower animal (
10. altogether—Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether.
that—"meaning that" [Alford]; literally, "because."
should plough—ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration.
he that thresheth in hope should be partaker of
his hope—The oldest manuscript versions and Fathers read, "He
that thresheth (should or ought to thresh) in the hope of
partaking" (namely, of the fruit of his threshing). "He that
plougheth," spiritually, is the first planter of a church in a place
(compare
11. we … we—emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").
12. others—whether true apostles (
we rather—considering our greater
labors for you (
suffer all things—without complaining
of it. We desire to conceal (literally, "hold as a water-tight
vessel") any distress we suffer from straitened circumstances. The same
Greek is in
lest we … hinder …
gospel—not to cause a hindrance to its progress by
giving a handle for the imputation of self-seeking, if we received
support from our flock. The less of incumbrance and expense caused to
the Church, and the more of work done, the better for the cause of the
Gospel (
13. minister about holy things—the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices.
partakers with the altar—a part of the
victims going to the service of the altar, and the rest being shared by
the priests (
14. Even so—The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6].
preach … gospel—plainly marked
as the duty of the Christian minister, in contrast to the
ministering about sacrifices (Greek) and waiting at
the altar of the Jewish priesthood and Levites (
15. Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support.
I have used none of these things—none
of these "powers" or rights which I might have used (
neither—rather, "Yet I have not written."
so done unto me—literally, "in my
case": as is done in the case of a soldier, a planter, a shepherd, a
ploughman, and a sacrificing priest (
make my glorying void—deprive me of my
privilege of preaching the Gospel without remuneration (
16. though I preach … I have nothing to
glory of—that is, If I preach the Gospel, and do so not
gratuitously, I have no matter for "glorying." For the "necessity" that
is laid on me to preach (compare
17. Translate, "If I be doing this (that is,
preaching) of my own accord (which I am not, for the 'necessity' is
laid on me which binds a servant to obey his master), I have a reward;
but if (as is the case) involuntarily (
18. What is my reward?—The answer is in
of Christ—The oldest manuscripts and versions omit these words.
abuse—rather "that I use not
to the full my power." This is his matter for "glorying";
the "reward" ultimately aimed at is the gaining of the more
(
19. free from all men—that is, from the power of all men.
gain the more—that is, as many of
them ("all men") as possible. "Gain" is an appropriate
expression in relation to a "reward" (
20. I became as a Jew—in things not
defined by the law, but by Jewish usage. Not Judaizing in
essentials, but in matters where there was no compromise of principle
(compare
to them that are under the law, as under the law—in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."
21. To them … without law—that is,
without revealed law: the heathen (compare
as without law—not urging on them the
ceremonies and "works of the law," but "the hearing of faith" (
being not without law to God—"While
thus conforming to others in matters indifferent, taking care not to be
without law in relation to God, but responsible to law
(literally, "IN LAW") in relation to
Christ." This is the Christian's true position in relation to the
world, to himself, and to God. Everything develops itself according to
its proper law. So the Christian, though no longer subject to the
literal law as constraining him from without, is subject to an inward
principle or law, the spirit of faith in Christ acting from within as
the germ of a new life. He does not in the Greek (as in
English Version) say "under the law (as he does in
22. gain the weak—that is, establish,
instead of being a stumbling-block to inexperienced Christians (
by all means … some—The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.
23. partaker thereof—Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.
24. Know ye not—The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness.
in a race—Greek, "in a race course."
all … one—Although we knew that
one alone could be saved, still it Would be well worth our while to run
[Bengel]. Even in the Christian race not
"all" who enter on the race win (
So run, that ye may obtain—said
parenthetically. These are the words in which the instructors of the
young in the exercise schools (gymnasia) and the spectators on
the race course exhorted their pupils to stimulate them to put forth
all exertions. The gymnasium was a prominent feature in every
Greek city. Every candidate had to take an oath that he had been ten
months in training, and that he would violate none of the regulations
(
25. striveth—in wrestling: a still more severe contest than the foot race.
is temperate—So Paul exercised
self-denial, abstaining from claiming sustenance for the sake of the
"reward," namely, to "gain the more" (
corruptible—soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.
incorruptible—(
26. I—Paul returns to his main subject, his own self-denial, and his motive in it.
run, not as uncertainly—not as a
runner uncertain of the goal. Ye Corinthians gain no end in your
entering idol temples or eating idol meats. But I, for my part,
in all my acts, whether in my becoming "all things to all men," or in
receiving no sustenance from my converts, have a definite end in view,
namely, to "gain the more." I know what 1 aim at, and how to aim at it.
He who runs with a clear aim, looks straightforward to the goal, makes
it his sole aim, casts away every encumbrance (
not as one that beateth the
air—instead of beating the adversary. Alluding to the
sciamachia or sparring in the school in sham-fight
(compare
27. keep under—literally, "bruise the
face under the eyes," so as to render it black and blue; so, to
chastise in the most sensitive part. Compare "mortify the
deeds of the body,"
my body—the old man and the remainders
of lust in my flesh. "My body," so far as by the flesh it
opposes the spirit [Estius]
(
bring it into subjection—or bondage, as a slave or servant led away captive; so the Greek.
preached—literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.
a castaway—failing shamefully of the
prize myself, after I have called others to the contest.
Rejected by God, the Judge of the Christian race,
notwithstanding my having, by my preaching, led others to be accepted.
Compare the equivalent term, "reprobate,"
CHAPTER 10
1. Moreover—The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it.
ignorant—with all your boasted "knowledge."
our fathers—The Jewish Church stands in the relation of parent to the Christian Church.
all—Arrange as the Greek, "Our
fathers were all under the cloud"; giving the "all" its
proper emphasis. Not so much as one of so great a multitude was
detained by force or disease (
under the cloud—were continually
under the defense of the pillar of cloud, the symbol of the
divine presence (
passed through the sea—by God's
miraculous interposition for them (
2. And—"And so" [Bengel].
baptized unto Moses—the servant of God
and representative of the Old Testament covenant of the law: as Jesus,
the Son of God, is of the Gospel covenant (
3. same spiritual meat—As the Israelites
had the water from the rock, which answered to baptism, so they
had the manna which corresponded to the other of the two Christian
sacraments, the Lord's Supper. Paul plainly implies the
importance which was attached to these two sacraments by all
Christians in those days: "an inspired protest against those who lower
their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme
of thinking the mere external possession of such privileges will ensure
salvation. Moreover, had there been seven sacraments, as Rome teaches,
Paul would have alluded to them, whereas he refers to only the two. He
does not mean by "the same" that the Israelites and we
Christians have the "same" sacrament; but that believing and
unbelieving Israelites alike had "the same" spiritual privilege of
the manna (compare
4. drink—(
spiritual Rock that followed
them—rather, "accompanied them." Not the literal rock
(or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews'
tradition (Rabbi Solomon on
5. But—though they had so many tokens of God's presence.
many of them—rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation.
not—in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c.
God—whose judgment alone is valid.
for—the event showed, they had not pleased God.
overthrown—literally, "strewn in heaps."
in the wilderness—far from the land of promise.
6. were—Greek, "came to pass as."
our examples—samples to us of what will befall us, if we also with all our privileges walk carelessly.
lust—the fountain of all the four
other offenses enumerated, and therefore put first (
7. idolaters—A case in point. As the
Israelites sat down (a deliberate act), ate, and
drank at the idol feast to the calves in Horeb, so the
Corinthians were in danger of idolatry by a like act, though not
professedly worshipping an idol as the Israelites (
some—The multitude follow the lead of some bad men.
play—with lascivious dancing, singing,
and drumming round the calf (compare "rejoiced,"
8. fornication—literally, Fornication
was generally, as in this case (
three and twenty thousand—in
9. tempt Christ—So the oldest
versions, Irenæus (264), and
good manuscripts read. Some of the oldest manuscripts
read "Lord"; and one manuscript only "God." If "Lord" be read, it will
mean Christ. As "Christ" was referred to in one of the five
privileges of Israel (
10. some of them … murmured—upon
the death of Korah and his company, who themselves were murmurers
(
destroyed—fourteen thousand seven hundred perished.
the destroyer—THE same destroying
angel sent by God as in
11. Now … these things …
ensamples—resuming the thread of
the ends of the world—literally, "of
the ages"; the New Testament dispensation in its successive phases
(plural, "ends") being the winding up of all former "ages." No
new dispensation shall appear till Christ comes as Avenger and Judge;
till then the "ends," being many, include various successive periods
(compare
12. thinketh he standeth—stands and
thinks that he stands [Bengel]; that is,
stands "by faith … well pleasing" to God; in contrast to
fall—from his place in the Church of
God (compare
13. Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [Wahl].
faithful—(
way to escape—(
to bear it—Greek, "to bear up
under it," or "against it." Not, He will take it away (
14. Resuming the argument,
flee—Do not tamper with it by doubtful
acts, such as eating idol meats on the plea of Christian liberty. The
only safety is in wholly shunning whatever borders on idolatry
(
15. Appeal to their own powers of
judgment to weigh the force of the argument that follows:
namely, that as the partaking of the Lord's Supper involves a partaking
of the Lord Himself, and the partaking of the Jewish sacrificial meats
involved a partaking of the altar of God, and, as the heathens
sacrifice to devils, to partake of an idol feast is to have fellowship
with devils. We cannot divest ourselves of the responsibility of
"judging" for ourselves. The weakness of private judgment is not an
argument against its use, but its abuse. We should the more take pains
in searching the infallible word, with every aid within our reach, and
above all with humble prayer for the Spirit's teaching (
To wise men—refers with a mixture of
irony to the Corinthian boast of "wisdom" (
16. The cup of blessing—answering to the
Jewish "cup of blessing," over which thanks were offered in the
Passover. It was in doing so that Christ instituted this part of the
Lord's Supper (
we bless—"we," not merely ministers,
but also the congregation. The minister "blesses" (that is,
consecrates with blessing) the cup, not by any priestly
transmitted authority of his own, but as representative of the
congregation, who virtually through him bless the cup. The consecration
is the corporate act of the whole Church. The act of joint
blessing by him and them (not "the cup" itself, which, as also "the
bread," in the Greek is in the accusative), and the consequent
drinking of it together, constitute the communion, that is, the joint
participation "of the blood of Christ." Compare
17. one bread—rather, "loaf." One loaf alone seems to have been used in each celebration.
and one body—Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).
we … all—Greek, "the whole of us."
18. Israel after the flesh—the literal,
as distinguished from the spiritual, Israel (
partakers of the altar—and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.
19, 20. What say I then?—The inference
might be drawn from the analogies of the Lord's Supper and Jewish
sacrifices, that an idol is really what the heathen thought it to
be, a god, and that in eating idol-meats they had fellowship with
the god. This verse guards against such an inference: "What would I say
then? that a thing sacrificed to an idol is any real thing (in the
sense that the heathen regard it), or that an idol is any real thing?"
(The oldest manuscripts read the words in this order. Supply
"Nay") "But [I say] that the things which the Gentiles
sacrifice, they sacrifice to devils (demons)." Paul here introduces a
new fact. It is true that, as I said, an idol has no reality in the
sense that the heathen regard it, but it has a reality in another
sense; heathendom being under Satan's dominion as "prince of this
world," he and his demons are in fact the powers
worshipped by the heathen, whether they are or are not conscious of it
(
20. I would not that ye … have fellowship
with devils—by partaking of idol feasts (
21. Ye cannot drink the cup of the
Lord—really and spiritually; though ye may outwardly (
cup of devils—in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol.
the Lord's table—The Lord's Supper is
a feast on a table, not a sacrifice on an altar. Our only altar
is the cross, our only sacrifice that of Christ once for all. The
Lord's Supper stands, however, in the same relation, analogically, to
Christ's sacrifice, as the Jews' sacrificial feasts did to their
sacrifices (compare
22. Do we provoke the Lord to
jealousy?—by dividing our fellowship between Him and idols
(
are we stronger?—that we can risk a contest with Him.
23. All things are lawful for me,
&c.—Recurring to the Corinthian plea (
edify not—tend not to build up
the spiritual temple, the Church, in faith and love. Paul does not
appeal to the apostolic decision (
24. (
25. shambles—butchers' stalls; the flesh market.
asking no question—whether it has been offered to an idol or not.
for conscience' sake—If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.
26. The ground on which such eating without
questioning is justified is, the earth and all its contents ("the
fulness thereof,"
27. ye be disposed to go—tacitly
implying, they would be as well not to go, but yet not forbidding them
to go (
for conscience' sake—(See on
28. if any man—a weak Christian at table, wishing to warn his brother.
offered in sacrifice unto idols—The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided.
for conscience' sake—not to cause a
stumbling-block to the conscience of thy weak brother (
for the earth is the Lord's, &c.—not in the oldest manuscripts.
29. Conscience … of the other—the
weak brother introduced in
for why is my liberty judged off another man's
conscience?—Paul passes to the first person, to teach his
converts by putting himself as it were in their position. The
Greek terms for "the other" and "another" are distinct. "The
other" is the one with whom Paul's and his Corinthian converts'
concern is; "another" is any other with whom he and they
have no concern. If a guest know the meat to be idol meat while I
know it not, I have "liberty" to eat without being condemned by his
"conscience" [Grotius]. Thus the "for,"
&c., is an argument for
30. For—The oldest manuscripts omit "For."
by grace—rather, "thankfully" [Alford].
I … be partaker—I partake of the food set before me.
evil spoken of—by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes.
give thanks—which consecrates all the
Christian's acts (
31. Contrast
to the glory of God—(
32. Give none offence—in things
indifferent (
33. I please—I try to please (
not seeking mine own—(
many—rather as Greek, "THE many."
CHAPTER 11
1. Rather belonging to the end of the tenth chapter, than to this chapter.
followers—Greek, "imitators."
of Christ—who did not please Himself
(
2. Here the chapter ought to begin.
ye remember me in all things—in your general practice, though in the particular instances which follow ye fail.
ordinances—Greek, "traditions,"
that is, apostolic directions given by word of mouth or in writing
(
3. The Corinthian women, on the ground of the
abolition of distinction of sexes in Christ, claimed equality with the
male sex, and, overstepping the bounds of propriety, came forward to
pray and prophesy without the customary head-covering of females. The
Gospel, doubtless, did raise women from the degradation in which they
had been sunk, especially in the East. Yet, while on a level with males
as to the offer of, and standing in grace (
the head—an appropriate expression, when he is about to treat of woman's appropriate headdress in public.
of every man … Christ—(
of … woman … man—(
head of Christ is God—(
4. praying—in public (
prophesying—preaching in the Spirit
(
having—that is, if he were to have: a
supposed case to illustrate the impropriety in the woman's case.
It was the Greek custom (and so that at Corinth) for men in worship to
be uncovered; whereas the Jews wore the Talith, or veil, to show
reverence before God, and their unworthiness to look on Him (
dishonoureth his head—not as Alford, "Christ" (
5. woman … prayeth …
prophesieth—This instance of women speaking in public worship
is an extraordinary case, and justified only by the miraculous gifts
which such women possessed as their credentials; for instance, Anna the
prophetess and Priscilla (so
dishonoureth … head—in that she
acts against the divine ordinance and the modest propriety that becomes
her: in putting away the veil, she puts away the badge of her
subjection to man, which is her true "honor"; for through him it
connects her with Christ, the head of the man. Moreover, as the
head-covering was the emblem of maiden modesty before man (
all one as if … shaven—As
woman's hair is given her by nature, as her covering (
6. A woman would not like to be "shorn" or (what is worse) "shaven"; but if she chooses to be uncovered (unveiled) in front, let her be so also behind, that is, "shorn."
a shame—an unbecoming thing (compare
7-9. Argument, also, from man's more immediate relation to God, and the woman's to man.
he is … image … glory of
God—being created in God's "image," first and
directly: the woman, subsequently, and indirectly,
through the mediation of man. Man is the representative of God's
"glory" this ideal of man being realized most fully in the Son of man
(
woman … glory of … man—He
does not say, also, "the image of the man." For the sexes
differ: moreover, the woman is created in the image of God, as
well as the man (
8. is of … of—takes his being
from ("out of") … from: referring to woman's original
creation, "taken out of man" (compare
9. Neither—rather, "For also";
Another argument: The immediate object of woman's creation. "The
man was not created for the sake of the woman; but the woman for the
sake of the man" (
10. power on her head—the kerchief: French couvre chef, head-covering, the emblem of "power on her head"; the sign of her being under man's power, and exercising delegated authority under him. Paul had before his mind the root-connection between the Hebrew terms for "veil" (radid), and "subjection" (radad).
because of the angels—who are present
at our Christian assemblies (compare
11. Yet neither sex is insulated and independent of the other in the Christian life [Alford]. The one needs the other in the sexual relation; and in respect to Christ ("in the Lord"), the man and the woman together (for neither can be dispensed with) realize the ideal of redeemed humanity represented by the bride, the Church.
12. As the woman was formed out of
(from) the man, even so is man born by means of woman; but all
things (including both man and woman) are from God as their
source (
13. Appeal to their own sense of decorum.
a woman … unto God—By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and angels [Bengel].
14. The fact that nature has provided woman,
and not man, with long hair, proves that man was designed to be
uncovered, and woman covered. The Nazarite, however, wore long hair
lawfully, as being part of a vow sanctioned by God (
15. her hair … for a covering—Not that she does not need additional covering. Nay, her long hair shows she ought to cover her head as much as possible. The will ought to accord with nature [Bengel].
16. A summary close to the argument by appeal to the universal custom of the churches.
if any … seem—The Greek
also means "thinks" (fit) (compare
we—apostles: or we of the Jewish
nation, from whom ye have received the Gospel, and whose usages in all
that is good ye ought to follow: Jewish women veiled themselves when in
public, according to Tertullian [Estius]. The former explanation is best, as
the Jews are not referred to in the context: but he often refers to
himself and his fellow apostles, by the expression, "we—us"
(
no such custom—as that of women
praying uncovered. Not as Chrysostom,
"that of being contentious." The Greek term implies a
usage, rather than a mental habit (
neither—nor yet. Catholic usage is not an infallible test of truth, but a general test of decency.
17. in this—which follows.
I declare—rather, "I enjoin"; as the Greek is always so used. The oldest manuscripts read literally "This I enjoin (you) not praising (you)."
that—inasmuch as; in that you,
&c. Here he qualifies his praise (
not for the better—not so as to progress to what is better.
for the worse—so as to retrograde to
what is worse. The result of such "coming together" must be
"condemnation" (
18. first of all—In the first place. The
"divisions" (Greek, "schisms") meant, are not merely
those of opinion (
in the church—not the place of worship; for Isidore of Pelusium denies that there were such places specially set apart for worship in the apostles' times [Epistle, 246.2]. But, "in the assembly" or "congregation"; in convocation for worship, where especially love, order, and harmony should prevail. The very ordinance instituted for uniting together believers in one body, was made an occasion of "divisions" (schisms).
partly—He hereby excepts the innocent. "I am unwilling to believe all I hear, but some I cannot help believing" [Alford]: while my love is unaffected by it [Bengel].
19. heresies—Not merely "schisms" or
"divisions" (
that … approved may be made
manifest—through the disapproved (reprobates) becoming
manifested (
20. When … therefore—Resuming the
thread of discourse from
this is not to—rather, "there
is no such thing as eating the Lord's
Supper"; it is not possible where each is greedily intent only
on devouring "HIS OWN supper," and some
are excluded altogether, not having been waited for (
21. one taketh before other—the
rich "before" the poor, who had no supper of their own. Instead of
"tarrying for one another" (
his own supper—"His own" belly is his
God (
drunken—The one has more than is good for him, the other less [Bengel].
22. What!—Greek, "For."
houses—(compare
despise ye the church of God—the
congregation mostly composed of the poor, whom "God hath chosen,"
however ye show contempt for them (
shame them that have not—namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.
I praise you not—resuming the words
(
23. His object is to show the unworthiness of such conduct from the dignity of the holy supper.
I—Emphatic in the Greek. It is not my own invention, but the Lord's institution.
received of the Lord—by immediate
revelation (
night—the time fixed for the Passover
(
betrayed—With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
24. brake—The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."
my body … broken for you—"given"
(
in remembrance of me—(See on
25. when he had supped—Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [Bengel].
the new testament—or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.
in my blood—ratified by MY blood: "not by the blood of goats and calves"
(
as oft as—Greek, "as many times soever": implying that it is an ordinance often to be partaken of.
in remembrance of me—Luke (
26. For—in proof that the Lord's Supper is "in remembrance" of Him.
show—announce publicly. The
Greek does not mean to dramatically represent, but "ye
publicly profess each of you, the Lord has died FOR ME" [Wahl]. This
word, as "is" in Christ's institution (
till he come—when there shall be no
longer need of symbols of His body, the body itself being manifested.
The Greek expresses the certainly of His coming. Rome
teaches that we eat Christ present corporally, "till He come"
corporally; a contradiction in terms. The showbread, literally, "bread
of the presence," was in the sanctuary, but not in the Holiest Place
(
27. eat and drink—So one of the oldest
manuscripts reads. But three or four equally old manuscripts, the
Vulgate and Cyprian, read, "or."
Romanists quote this reading in favor of communion in one kind. This
consequence does not follow. Paul says, "Whosoever is guilty of
unworthy conduct, either in eating the bread, or in
drinking the cup, is guilty of the body and blood of Christ."
Impropriety in only one of the two elements, vitiates true
communion in both. Therefore, in the end of the verse, he says,
not "body or blood," but "body and blood." Any who takes the
bread without the wine, or the wine without the bread,
"unworthily" communicates, and so "is guilty of Christ's body
and blood"; for he disobeys Christ's express command to partake of
both. If we do not partake of the sacramental symbol of the Lord's
death worthily, we share in the guilt of that death. (Compare "crucify
to themselves the Son of God afresh,"
28. examine—Greek, "prove" or
"test" his own state of mind in respect to Christ's death, and his
capability of "discerning the Lord's body" (
so—after due self-examination.
of … of—In
let him eat—His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.
29. damnation—A mistranslation which has
put a stumbling-block in the way of many in respect to communicating.
The right translation is "judgment." The judgment is described
(
not discerning—not duty judging:
not distinguishing in judgment (so the Greek: the sin and
its punishment thus being marked as corresponding) from common food,
the sacramental pledges of the Lord's body. Most of the oldest
manuscripts omit "Lord's" (see
30. weak … sickly—He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [Tittmann, Greek Synonyms of the New Testament].
sleep—are being lulled in death: not a
violent death; but one the result of sickness, sent as the Lord's
chastening for the individual's salvation, the mind being brought to a
right state on the sick bed (
31. if we would judge ourselves—Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.
32. chastened—(
with the world—who, being bastards,
are without chastening (
33. tarry one for another—In contrast to
34. if any … hunger—so as not to
be able to "tarry for others," let him take off the edge of his hunger
at home [Alford] (
the rest—"the other questions you asked me as to the due celebration of the Lord's Supper." Not other questions in general; for he does subsequently set in order other general questions in this Epistle.
CHAPTER 12
This is the second subject for correction in
the Corinthian assemblies: the "first" was discussed (
1. spiritual gifts—the signs of the
Spirit's continued efficacious presence in the Church, which is
Christ's body, the complement of His incarnation, as the body is the
complement of the head. By the love which pervades the whole, the gifts
of the several members, forming reciprocal complements to each other,
tend to the one object of perfecting the body of Christ. The ordinary
and permanent gifts are comprehended together with the extraordinary,
without distinction specified, as both alike flow from the divine
indwelling Spirit of life. The extraordinary gifts, so far from making
professors more peculiarly saints than in our day, did not
always even prove that such persons were in a safe state at all
(
I would not have you ignorant—with all
your boasts of "knowledge" at Corinth. If ignorant now, it will be your
own fault, not mine (
2. (
that ye were—The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"—Ye were blindly transported hither and thither at the will of your false guides.
these dumb idols—Greek,
"the idols which are dumb"; contrasted with the living God who
"speaks" in the believer by His Spirit (
as ye were led—The Greek is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.
3. The negative and positive criteria of
inspiration by the Spirit—the rejection or confession of Jesus as
Lord [Alford] (
by the Spirit—rather, as Greek,
"IN the Spirit"; that being the power
pervading him, and the element in which he speaks [Alford], (
of God … Holy—The same Spirit is called at one time "the Spirit of God"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.
speaking … say—"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.
Jesus—not an abstract doctrine, but
the historical, living God-man (
accursed—as the Jews and Gentiles
treated Him (
Lord—acknowledging himself as His
servant (
4. diversities of gifts—that is,
varieties of spiritual endowments peculiar to the several members of
the Church: compare "dividing to every man severally" (
same Spirit—The Holy Trinity appears
here: the Holy Spirit in this verse; Christ in
5, 6. "Gifts" (
same Lord—whom the Spirit glorifies by these ministrations [Bengel].
6. operations—(Compare
same God … worketh—by His Spirit
working (
all in all—all of them (the "gifts") in all the persons (who possess them).
7. But—Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.
to every man—to each of the members of the Church severally.
to profit withal—with a view to the profit of the whole body.
8-10. Three classes of gifts are distinguished
by a distinct Greek word for "another" (a distinct
class), marking the three several genera: allo marks the
species, hetero the genera (compare Greek,
by … by … by—The first in
Greek is, "By means of," or "through the operation of"; the
second is, "according to" the disposing of (compare
word of wisdom—the ready utterance
of (for imparting to others,
word of knowledge—ready utterance
supernaturally imparted of truths ALREADY
REVEALED (in this it is distinguished from "the word of wisdom,"
which related to NEW revelations).
Compare
9. faith—not of doctrines, but of
miracles: confidence in God, by the impulse of His Spirit, that He
would enable them to perform any required miracle (compare
healing—Greek plural,
"healings"; referring to different kinds of disease which need
different kinds of healing (
10. working of miracles—As "healings"
are miracles, those here meant must refer to miracles of special and
extraordinary POWER (so the Greek
for "miracles" means); for example, healings might be effected by human
skill in course of time; but the raising of the dead, the infliction of
death by a word, the innocuous use of poisons, &c., are miracles
of special power. Compare
prophecy—Here, probably, not in the
wider sense of public teaching by the Spirit (
discerning of spirits—discerning
between the operation of God's Spirit, and the evil spirit, or unaided
human spirit (
kinds of tongues—the power of speaking
various languages: also a spiritual language unknown to man,
uttered in ecstasy (
interpretation of tongues—(
11. as he will—(
12, 13. Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.
of that one body—Most of the oldest manuscripts omit "one."
so also is Christ—that is, the
whole Christ, the head and body. So
13. by … Spirit … baptized—literally, "in"; in virtue of; through. The designed effect of baptism, which is realized when not frustrated by the unfaithfulness of man.
Gentiles—literally, "Greeks."
all made to drink into one Spirit—The
oldest manuscripts read, "Made to drink of one Spirit," omitting "into"
(
are … have been—rather as Greek, "were … were" (the past tense).
14. Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [Livy, 2.32], was probably before Paul's mind, stored as it was with classical literature.
15. The humbler members ought not to disparage
themselves, or to be disparaged by others more noble (
foot … hand—The humble speaks of
the more honorable member which most nearly resembles itself: so the
"ear" of the "eye" (the nobler and more commanding member,
17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.
18. now—as the case really is.
every one—each severally.
19. where were the body—which, by its
very idea, "hath many members" (
20. now—as the case really is: in
contrast to the supposition (
many members—mutually dependent.
21. The higher cannot dispense with the lower members.
22. more feeble—more susceptible of injury: for example, the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, as being felt "necessary."
23. less honourable—"We think" the feet and the belly "less honorable," though not really so in the nature of things.
bestow … honour—putting shoes on (Margin) the feet, and clothes to cover the belly.
uncomely parts—the secret parts: the poorest, though unclad in the rest of the body, cover these.
24. tempered … together—on the principle of mutual compensation.
to that part which lacked—to the
deficient part [Alford], (
25. no schism—(compare
care one for another—that is, in behalf of one another.
26. And—Accordingly.
all … suffer with it—"When a thorn enters the heel, the whole body feels it, and is concerned: the back bends, the belly and thighs contract themselves, the hands come forward and draw out the thorn, the head stoops, and the eyes regard the affected member with intense gaze" [Chrysostom].
rejoice with it—"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [Chrysostom].
27. members in particular—that is,
severally members of it. Each church is in miniature what the whole
aggregate of churches is collectively, "the body of Christ" (compare
28. set … in the church—as He has
"set the members … in the body" (
first apostles—above even the
prophets. Not merely the Twelve, but others are so
called, for example, Barnabas, &c. (
teachers—who taught, for the most
part, truths already revealed; whereas the prophets made new
revelations and spoke all their prophesyings under the Spirit's
influence. As the teachers had the "word of knowledge," so the prophets
"the word of wisdom" (
miracles—literally, "powers" (
helps, governments—lower and higher
departments of "ministrations" (
diversities of tongues—(
29. Are all?—Surely not.
31. covet earnestly—Greek,
"emulously desire." Not in the spirit of discontented
"coveting." The Spirit "divides to every man severally as He
will" (
the best gifts—Most of the oldest manuscripts read, "the greatest gifts."
and yet—Greek, "and
moreover." Besides recommending your zealous desire for
the greatest gifts, I am about to show you a something still more
excellent (literally, "a way most way-like") to desire, "the way of
love" (compare
CHAPTER 13
The New Testament psalm of love, as the forty-fifth
Psalm (see
1. tongues—from these he ascends to
"prophecy" (
speak with the tongues—with the
eloquence which was so much admired at Corinth (for example, Apollos,
of angels—higher than men, and therefore, it is to be supposed, speaking a more exalted language.
charity—the principle of the ordinary
and more important gifts of the Spirit, as contrasted with the
extraordinary gifts (
sounding … tinkling—sound without soul or feeling: such are "tongues" without charity.
cymbal—Two kinds are noticed (
2. mysteries—(
faith … remove mountains—(
3. bestow … goods …
poor—literally, "dole out in food" all my goods; one of the
highest functions of the "helps" (
give … body to be
burned—literally, "to such a degree as that I should be
burned." As the three youths did (
4. suffereth long—under provocations of evil from others. The negative side of love.
is kind—the positive side. Extending
good to others. Compare with love's features here those of the
"wisdom from above" (
envieth—The Greek includes also jealousy.
vaunteth not—in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.
not puffed up—with party zeal, as some
at Corinth were (
5. not … unseemly—is not uncourteous, or inattentive to civility and propriety.
thinketh no evil—imputeth not
evil [Alford]; literally,
"the evil" which actually is there (
6. rejoiceth in the truth—rather,
"rejoiceth with the truth." Exults not at the perpetration of
iniquity (unrighteousness) by others (compare
7. Beareth all things—without speaking
of what it has to bear. The same Greek verb as in
believeth all things—unsuspiciously
believes all that is not palpably false, all that it can with a good
conscience believe to the credit of another. Compare
hopeth—what is good of another, even when others have ceased to hope.
endureth—persecutions in a patient and loving spirit.
8. never faileth—never is to be out of use; it always holds its place.
shall fail … vanish away—The same Greek verb is used for both; and that different from the Greek verb for "faileth." Translate, "Shall be done away with," that is, shall be dispensed with at the Lord's coming, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, the verb is "shall cease." A primary fulfilment of Paul's statement took place when the Church attained its maturity; then "tongues" entirely "ceased," and "prophesyings" and "knowledge," so far as they were supernatural gifts of the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions.
9, 10. in part—partially and
imperfectly. Compare a similar contrast to the "perfect man," "the
measure of the stature of the fulness of Christ" (
10. that which is in part—fragmentary and isolated.
11. When … a child—(
I spake—alluding to "tongues."
understood—or, "had the sentiments of." Alluding to "prophecy."
I thought—Greek "reasoned" or "judged"; alluding to "knowledge."
when I became … I put away—rather, "now that I am become a man, I have done away with the things of the child."
12. now—in our present state.
see—an appropriate expression, in
connection with the "prophets" of seers (
through a glass—that is, in a mirror; the reflection seeming to the eye to be behind the mirror, so that we see it through the mirror. Ancient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim mirror (such as ancient mirrors were), compared with the perfect idea we have of it by seeing itself directly.
darkly—literally, "in enigma." As a
"mirror" conveys an image to the eye, so an "enigma" to the
ear. But neither "eye nor ear" can fully represent (though the
believer's soul gets a small revelation now of) "the things which God
hath prepared for them that love Him" (
then—"when that which is perfect is
come" (
face to face—not merely "mouth to
mouth" (
know … known—rather as
Greek, "fully know … fully known." Now we
are known by, rather than know, God (
13. And now—Translate, "But now."
"In this present state" [Henderson]. Or,
"now" does not express time, but opposition, as in
but—rather, "and"; as there is not so strong opposition between charity and the other two, faith and hope, which like it also "abide."
CHAPTER 14
1. Follow after charity—as your first
and chief aim, seeing that it is "the greatest" (
and desire—Translate, "Yet (as a
secondary aim) desire zealously (see on
but rather—"but chiefly that ye
may prophesy" (speak and exhort under inspiration) (
2. speaketh … unto God—who alone understands all languages.
no man understandeth—generally speaking; the few who have the gift of interpreting tongues are the exception.
in the spirit—as opposed to "the
understanding" (
mysteries—unintelligible to the hearers, exciting their wonder, rather than instructing them. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; but its legitimate use was in an audience understanding the tongue of the speaker, not, as the Corinthians abused it, in mere display.
3. But—on the other hand.
edification—of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness [Bengel]. Omit "to."
4. edifieth himself—as he understands the meaning of what the particular "tongue" expresses; but "the church," that is, the congregation, does not.
5. Translate, "Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather IN ORDER THAT (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodie (as Neander fancied): for Paul could never "wish" for the latter in their behalf.
greater—because more useful.
except he interpret—the unknown tongue which he speaks, "that the Church may receive edifying (building up)."
6. Translate, "But now"; seeing there is no edification without interpretation.
revelation … prophesying—corresponding one to the other; "revelation" being the supernatural unveiling of divine truths to man, "prophesying" the enunciation to men of such revelations. So "knowledge" corresponds to "doctrine," which is the gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general obvious truths of salvation, brought from the common storehouse of believers.
7. Translate, "And things without life-giving sound, whether pipe or harp, YET (notwithstanding their giving sound) if they give not a distinction in the tones (that is, notes) how?" &c.
what is piped or harped—that is, what tune is played on the pipe or harp.
8. Translate, "For if also," an additional step in the argument.
uncertain sound—having no definite meaning: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other evolution.
9. So … ye—who have life; as
opposed to "things without life" (
by the tongue—the language which ye speak in.
ye shall speak—Ye will be speaking
into the air, that is, in vain (
10. it may be—that is, perhaps, speaking
by conjecture. "It may chance" (
so many—as may be enumerated by
investigators of such matters. Compare "so much," used generally for a
definite number left undefined (
kinds of voices—kinds of articulate speech.
without signification—without articulate voice (that is, distinct meaning). None is without its own voice, or mode of speech, distinct from the rest.
11. Therefore—seeing that none is without meaning.
a barbarian—a foreigner (
12. zealous—emulously desirous.
spiritual gifts—literally, "spirits"; that is, emanations from the one Spirit.
seek that ye may excel to—Translate, "Seek them, that ye may abound in them to the edifying," &c.
13. Explain, "Let him who speaketh with a
tongue [unknown] in his prayer (or, when praying)
strive that he may interpret" [Alford]. This explanation of "pray" is needed by its
logical connection with "prayer in an unknown tongue" (
14. spirit—my higher being, the
passive object of the Holy Spirit's operations, and the
instrument of prayer in the unknown tongue, distinguished from the
"understanding," the active instrument of thought and reasoning;
which in this case must be "unfruitful" in edifying others, since the
vehicle of expression is unintelligible to them. On the distinction of
soul or mind and spirit, see
15. What is it then?—What is my determination thereupon?
and—rather as Greek, "but"; I
will not only pray with my spirit, which (
pray with the understanding also—and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself understood by others). A prescient warning, mutatis mutandis, against the Roman and Greek practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use.
16. Else … thou—He changes from the first person, as he had just expressed his own resolution, "I will pray with the understanding," whatever "thou" doest.
bless—the highest kind of prayer.
occupieth the room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person."
say Amen—Prayer is not a vicarious
duty done by others for us; as in Rome's liturgies and masses.
We must join with the leader of the prayers and praises of the
congregation, and say aloud our responsive "Amen" in assent, as was the
usage of the Jewish (
17. givest thanks—The prayers of the
synagogue were called "eulogies," because to each prayer was joined a
thanksgiving. Hence the prayers of the Christian Church also
were called blessings and giving of thanks. This
illustrates
18. tongues—The oldest manuscripts have the singular, "in a tongue [foreign]."
19. I had rather—The Greek verb more literally expresses this meaning, "I WISH to speak five words with my understanding (rather) than ten thousand words in an unknown tongue"; even the two thousandth part of ten thousand. The Greek for "I would rather," would be a different verb. Paul would NOT wish at all to speak "ten thousand words in an unknown tongue."
20. Brethren—an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding—as
preference of gifts abused to nonedification would make you (compare
men—full-grown. Be childlike, not childish.
21. In the law—as the whole Old
Testament is called, being all of it the law of God. Compare the
citation of the Psalms as the "law,"
22. Thus from Isaiah it appears, reasons Paul,
that "tongues" (unknown and uninterpreted) are not a sign mainly
intended for believers (though at the conversion of Cornelius and the
Gentiles with him, tongues were vouchsafed to him and them to confirm
their faith), but mainly to be a condemnation to those, the
majority, who, like Israel in Isaiah's day, reject the sign and the
accompanying message. Compare "yet … will they not hear Me"
(
prophesying … not for them that believe
not, but … believe—that is, prophesying has no effect
on them that are radically and obstinately like Israel (
23. whole … all … tongues—The more there are assembled, and the more that speak in unknown tongues, the more will the impression be conveyed to strangers "coming in" from curiosity ("unbelievers"), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen"; and that "the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between two deaf men before a deaf judge, celebrated in the Greek epigram" [Grotius].
unlearned—having some degree of faith, but not gifts [Bengel].
24. all—one by one (
prophesy—speak the truth by the Spirit intelligibly, and not in unintelligible tongues.
one—"anyone." Here singular;
implying that this effect, namely, conviction by all, would be
produced on anyone, who might happen to enter. In
convinced—convicted in conscience;
said of the "one that believeth not" (
judged—His secret character is opened
out. "Is searched into" [Alford]. Said
of the "one unlearned" (compare
25. And thus—omitted in the oldest manuscripts and versions.
secrets of his heart made manifest—He
sees his own inner character opened out by the sword of the Spirit
(
and so—convicted at last, judged, and
manifested to himself. Compare the effect on the woman of Samaria
produced by Jesus' unfolding of her character to herself (
and report—to his friends at home, as the woman of Samaria did. Rather, as the Greek is, "He will worship God, announcing," that is, openly avowing then and there, "that God is in you of a truth," and by implication that the God who is in you is of a truth the God.
26. How is it then?—rather, "What
then is the true rule to be observed as to the use of gifts?"
Compare
a psalm—extemporary, inspired by the
Spirit, as that of Mary, Zechariah, Simeon, and Anna (
a doctrine—to impart and set forth to the congregation.
a tongue … a revelation—The
oldest manuscripts transpose the order: "revelation … tongue";
"interpretation" properly following "tongue" (
Let all things be done unto edifying—The general rule under which this particular case fails; an answer to the question at the beginning of this verse. Each is bound to obey the ordinances of his church not adverse to Scripture. See Article XXXIV, Church of England Prayer Book.
27. let it be by two—at each time, in one assembly; not more than two or three might speak with tongues at each meeting.
by course—in turns.
let one interpret—one who has the gift of interpreting tongues; and not more than one.
28. let him—the speaker in unknown tongues.
speak to himself, and to God—(compare
29. two or three—at one meeting (he does
not add "at the most," as in
judge—by their power of "discerning
spirits" (
30. If any thing—Translate, "But if any thing."
another that sitteth by—a hearer.
let the first hold his peace—Let him
who heretofore spoke, and who came to the assembly furnished with a
previous ordinary (in those times) revelation from God (
31. For ye may—rather, "For ye
can [if ye will] all prophesy one by one," giving way to one
another. The "for" justifies the precept (
32. And—following up the assertion in
33. In all the churches of the saints God is a
God of peace; let Him not among you be supposed to be a God of
confusion [Alford]. Compare the same
argument in
34. (
the law—a term applied to the whole
Old Testament; here,
35. Anticipation of an objection. Women may say, "But if we do not understand something, may we not 'ask' a question publicly so as to 'learn'? Nay, replies Paul, if you want information, 'ask' not in public, but 'at home'; ask not other men, but 'your own particular (so the Greek) husbands.'"
shame—indecorous.
36. What!—Greek, "Or." Are you about to obey me? Or, if you set up your judgment above that of other churches. I wish to know, do you pretend that your church is the first church FROM which the gospel word came, that you should give the law to all others? Or are you the only persons In, fro whom it has come?
37. prophet—the species.
spiritual—the genus: spiritually
endowed. The followers of Apollos prided themselves as "spiritual"
(
things that I write … commandments of the Lord—a direct assertion of inspiration. Paul's words as an apostle are Christ's words. Paul appeals not merely to one or two, but to a body of men, for the reality of three facts about which no body of men could possibly be mistaken: (1) that his having converted them was not due to mere eloquence, but to the "demonstration of the Spirit and of power"; (2) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3) that among these miraculous gifts was one which enabled the "prophet" or "spiritual person" to decide whether Paul's Epistle was Scripture or not. He could not have written so, unless the facts were notoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses [Hinds, On Inspiration].
38. if any man be ignorant—wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them.
let him be ignorant—I leave him to his ignorance: it will be at his own peril; I feel it a waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much.
39. covet—earnestly desire. Stronger than "forbid not"; marking how much higher he esteemed "prophecy" than "tongues."
40. Let, &c.—The oldest manuscripts
read, "But let," &c. This verse is connected with
CHAPTER 15
Christ's resurrection rests on the evidence of many eye-witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and the consequence of the latter will be, that Christian preaching and faith are vain.
1. Moreover—"Now" [Alford and Ellicott].
I declare—literally, "I make known":
it implies some degree of reproach that it should be now necessary to
make it known to them afresh, owing to some of them "not having the
knowledge of God" (
wherein ye stand—wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.
2. ye are saved—rather, "ye are being saved."
if ye keep in memory what I preached unto
you—Able critics, Bengel and
others, prefer connecting the words thus, "I declare unto you the
Gospel (
unless—which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.
3. I delivered unto you—A short creed,
or summary of articles of faith, was probably even then existing; and a
profession in accordance with it was required of candidates for baptism
(
first of all—literally, "among the
foremost points" (
which I … received—from Christ
Himself by special revelation (compare
died for our sins—that is, to atone
FOR them; for taking away our
sins (
according to the scriptures—which
"cannot be broken." Paul puts the testimony of Scripture above
that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes
4. buried … rose again—His burial
is more closely connected with His resurrection than His death. At the
moment of His death, the power of His inextinguishable life exerted
itself (
rose again—Greek, "hath risen": the state thus begun, and its consequences, still continue.
5. seen of Cephas—Peter (
the twelve—The round number for "the
Eleven" (
6. five hundred—This appearance was
probably on the mountain (Tabor, according to tradition), in Galilee,
when His most solemn and public appearance, according to His special
promise, was vouchsafed (
remain unto this present—and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.
fallen asleep—in the sure hope of
awaking at the resurrection (
7. seen of James—the Less, the brother
of our Lord (
all the apostles—The term here
includes many others besides "the Twelve" already enumerated (
8. One born out of due
time—Greek, "the one abortively born": the abortion in
the family of the apostles. As a child born before the due time
is puny, and though born alive, yet not of the proper size, and
scarcely worthy of the name of man, so "I am the least of the
apostles," scarcely "meet to be called an apostle"; a supernumerary
taken into the college of apostles out of regular course, not led to
Christ by long instruction, like a natural birth, but by a sudden
power, as those prematurely born [Grotius]. Compare the similar image from childbirth,
and by the same spiritual power, the resurrection of Christ (
9. least—The name, "Paulus," in Latin, means "least."
I persecuted the church—Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.
10. by … grace … and his grace—The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me."
what I am—occupying the honorable
office of an apostle. Contrast with this the self-sufficient prayer of
another Pharisee (
but I laboured—by God's grace (
than they all—than any of the apostles
(
grace of God … with me—Compare
"the Lord working with them" (
11. whether it were I or they—(the
apostles) who "labored more abundantly" (
12. if—Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection?
some—Gentile reasoners (
13. If there be no general resurrection, which
is the consequent, then there can have been no resurrection of Christ,
which is the antecedent. The head and the members of the body stand on
the same footing: what does not hold good of them, does not hold good
of Him either: His resurrection and theirs are inseparably joined
(compare
14. your faith … vain—(
15. testified of God—that is, concerning God. The rendering of others is, "against God" [Vulgate, Estius, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better.
if so be—as they assert. It is not
right to tell untrue stories, though they are told and seem for the
glory of God (
16. The repetition implies the unanswerable force of the argument.
17. vain—Ye are, by the very fact
(supposing the case to be as the skeptics maintained),
frustrated of all which "your faith" appropriates: Ye are still
under the everlasting condemnation of your sins (even in the
disembodied state which is here referred to), from which
Christ's resurrection is our justification (
18. fallen asleep in Christ—in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [Photius, Quæstiones Amphilochiæ, 197].
perished—Their souls are lost; they are in misery in the unseen world.
19. If our hopes in Christ were limited to
this life only, we should be, of all men, most to be pitied; namely,
because, while others live unmolested, we are exposed to every trial
and persecution, and, after all, are doomed to bitter disappointment in
our most cherished hope; for all our hope of salvation, even of the
soul (not merely of the body), hangs on the resurrection of Christ,
without which His death would be of no avail to us (
20. now—as the case really is.
and become—omitted in the oldest manuscripts.
the first-fruits—the earnest or
pledge, that the whole resurrection harvest will follow, so that our
faith is not vain, nor our hope limited to this life. The time of
writing this Epistle was probably about the Passover (
21. by man … by man—The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.
22. in Adam all—in union of nature with Adam, as representative head of mankind in their fall.
in Christ … all—in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.
23. But every man in his own
order—rather, "rank": the Greek is not in the
abstract, but concrete: image from troops, "each in his own regiment."
Though all shall rise again, let not any think all shall be saved; nay,
each shall have his proper place, Christ first (
24. Then—after that: next in the succession of "orders" or "ranks."
the end—the general resurrection, and
final judgment and consummation (
delivered up … kingdom to …
Father—(Compare
shall have put down all rule—the
effect produced during the millennary reign of Himself and His saints
(
25. must—because Scripture foretells it.
till—There will be no further need of His mediatorial kingdom, its object having been realized.
enemies under his feet—(
26. shall be—Greek, "is
done away with" (
27. all things—including death (compare
under his feet—as His footstool (
when he—namely, God, who by His Spirit inspired the Psalmist.
28. Son … himself …
subject—not as the creatures are, but as a Son voluntarily
subordinate to, though co-equal with, the Father. In the
mediatorial kingdom, the Son had been, in a manner, distinct from the
Father. Now, His kingdom shall merge in the Father's, with whom He is
one; not that there is thus any derogation from His honor; for the
Father Himself wills "that all should honor the Son, as they honor the
Father" (
God … all in all—as Christ is
all in all (
29. Else—if there be no resurrection.
what shall they do?—How wretched is their lot!
they … which are baptized for the
dead—third person; a class distinct from that in which the
apostle places himself, "we" (
30. we—apostles (
31. by your rejoicing—by the glorying
which I have concerning you, as the fruit of my labors in the Lord.
Some of the earliest manuscripts and fathers read "our," with the same
sense. Bengel understands "your
rejoicing," to be the enjoyable state of the Corinthians, as
contrasted with his dying daily to give his converts rejoicing
or glorying (
I die daily—This ought to stand first
in the sentence, as it is so put prominently forward in the
Greek. I am day by day in sight of death, exposed to it, and
expecting it (
32. Punctuate thus: "If after the manner of
men I have fought with beasts at Ephesus, what advantageth it me? If
the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere
human hope of the present life; not with the Christian's hope of the
resurrection; answering to "If the dead rise not," the parallel clause
in the next sentence), I have fought with men resembling savage beasts.
Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four
hundred years before. So Epimenides called the Cretians (
what advantageth it me?—seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.
let us eat, &c.—Quoted from the
Septuagint, (
33. evil communications corrupt good manners—a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.
good—not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.
34. Awake—literally, "out of the
sleep" of carnal intoxication into which ye are thrown by the
influence of these skeptics (
to righteousness—in contrast with
"sin" in this verse, and corrupt manners (
sin not—Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.
some—the same as in
have not the knowledge of God—and
so know not His power in the resurrection (
to your shame—that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.
35. How—It is folly to deny a fact of
REVELATION, because we do not know the
"how." Some measure God's power by their petty intelligence, and
won't admit, even on His assurance, anything which they cannot
explain. Ezekiel's answer of faith to the question is the truly
wise one (
come—The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.
36. fool—with all thy boasted philosophy
(
that which thou—"thou," emphatical:
appeal to the objector's own experience: "The seed which thou
thyself sowest." Paul, in this verse and in
37. not that body that shall be—a
body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed
with blade and ears, and yielding many grains instead of only one
[Grotius]. There is not an identity of
all the particles of the old and the new body. For the perpetual
transmutation of matter is inconsistent with this. But there is a
hidden germ which constitutes the identity of body amidst all outward
changes: the outward accretions fall off in its development, while the
germ remains the same. Every such germ ("seed,"
38. as it hath pleased him—at creation,
when He gave to each of the (kinds of) seeds (so the
Greek is for "to every seed") a body of its own (
39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
flesh—animal organism [De Wette]. He implies by the word that our
resurrection bodies shall be in some sense really flesh, not mere
phantoms of air [Estius]. So some of the
oldest creeds expressed it, "I believe in the resurrection of the
flesh." Compare as to Jesus' own resurrection body,
not the same—not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity.
beasts—quadrupeds.
another of fishes … another of birds—Most of the oldest manuscripts read thus, "another FLESH of birds … another of fishes": the order of nature.
40. celestial bodies—not the sun, moon,
and stars, which are first introduced in
the glory of the celestial—(
glory of … terrestrial—(
41. one glory of … sun … another
… of … moon—The analogy is not to prove different
degrees of glory among the blessed (whether this may be, or not,
indirectly hinted at), but this: As the various fountains of
light, which is so similar in its aspect and properties, differ
(the sun from the moon, and the moon from the stars; and even
one star from another star, though all seem so much alike); so there is
nothing unreasonable in the doctrine that our present bodies
differ from our resurrection bodies, though still continuing
bodies. Compare the same simile, appropriate especially in the
clear Eastern skies (
42. sown—Following up the image of seed. A delightful word instead of burial.
in corruption—liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.
43. in dishonour—answering to "our
vile body" (
in glory—the garment of incorruption
(
in weakness—liable to infirmities
(
in power—answering to a "spiritual
body" (
44. a natural body—literally, "an
animal body," a body moulded in its organism of "flesh and blood"
(
spiritual body—a body wholly moulded
by the Spirit, and its organism not conformed to the lower and animal
(
There is, &c.—The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [Alford].
45. so—in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body.
it is written—(
the last Adam—the LAST Head of humanity, who is to be fully manifested
in the last day, which is His day (
quickening—not only living, but
making alive (
46. afterward—Adam had a soul not
necessarily mortal, as it afterwards became by sin, but "a
living soul," and destined to live for ever, if he had eaten of
the tree of life (
47. of the earth—inasmuch as being
sprung from the earth, he is "earthy" (
the Lord—omitted in the oldest manuscripts and versions.
from heaven—(
48. As is the earthy—namely, Adam.
they … that are earthy—All
Adam's posterity in their natural state (
the heavenly—Christ.
they … that are heavenly—His
people in their regenerate state (
49. as—Greek, "even as" (see
we shall also bear—or wear as a
garment [Bengel]. The oldest manuscripts
and versions read, "We must also bear," or "let us also bear." It
implies the divine appointment (compare "must,"
50. (See on
cannot—Not merely is the change of
body possible, but it is necessary. The spirit extracted
from the dregs of wine does not so much differ from them, as the
glorified man does from the mortal man [Bengel] of mere animal flesh and blood (
the kingdom of God—which is not at all
merely animal, but altogether spiritual. Corruption doth not
inherit, though it is the way to, incorruption (
51. Behold—Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.
you—emphatical in the Greek; I
show (Greek, "tell," namely, by the word of the Lord,
52. the last trump—at the sounding of
the trumpet on the last day [Vatablus] (
and—immediately, in consequence.
53. this—pointing to his own body and that of those whom he addresses.
put on—as a garment (
immortality—Here only, besides
54. then—not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever.
Death is swallowed up in victory—In
Hebrew of
55. Quoted from
56. If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power.
strength of sin is the
law—Without the law sin is not perceived or imputed (
57. to God—The victory was in no way due
to ourselves (
giveth—a present certainty.
the victory—which death and Hades
("the grave") had aimed at, but which, notwithstanding the opposition
of them, as well as of the law and sin, we have gained. The repetition
of the word (
58. beloved—Sound doctrine kindles Christian love.
steadfast—not turning aside from the faith of the resurrection of yourselves.
unmovable—not turned aside by
others (
the work of the Lord—the promotion of
Christ's kingdom (
not in vain—as the deniers of the
resurrection would make it (
in the Lord—applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).
CHAPTER 16
1. collection for the saints—at
Jerusalem (
as I have given—rather, "gave
order," namely, during my journey through Galatia, that mentioned in
2. first day of … week—already
kept sacred by Christians as the day of the Lord's resurrection, the
beginning day both of the physical and of the new spiritual creations:
it gradually superseded the Jewish sabbath on the seventh day (
every one of yon—even those in limited circumstances.
lay by him—though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store—abundantly: the earnest of a
better store laid up for the giver (
as God hath prospered
him—literally, "whatsoever he may be prospered in," or "may
by prosperity have acquired" [Alford],
(
that there be no gatherings when I come—that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].
3. approve by your letters—rather
translate, "Whomsoever ye shall approve, them will I send with
letters": namely, letters to several persons at Jerusalem, which would
be their credentials. There could be no need of letters from
them before Paul's coming, if the persons recommended were not
to be sent off before it. Literally, "by letters"; an abbreviated
expression for "I will send, recommending them by letters" [Grotius]. If English Version be
retained, the sense will be, "When I come, I will send those whom by
your letters, then to be given them, ye shall approve." But the
antithesis (opposition or contrast) to Paul himself (
liberality—literally, gracious
or free gift (
4. meet—"worth while." If your
collections be large enough to be worth an apostle's journey (a
stimulus to their liberality), I will accompany them myself
instead of giving them letters credential (
with me—to guard against all possible
suspicion of evil (
5-7. His first intention had been (
for I do pass—as much as to say, "This
is what I at last resolve upon" (not as the erroneous
subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through
Macedonia); implying that there had been some previous communication
upon the subject of the journey, and also that there had been some
indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find
him in Macedonia when Second Corinthians was written (
6. He did "abide and even winter" for the
three WINTER months in Greece (Corinth),
ye—emphatical in the Greek.
whithersoever I go—He purposed to go
to Judea (
7. I will not see you now by the
way—literally, "I do not wish to see you this time in
passing"; that is, to pay you now what would have to be a merely
passing visit as I did in the second visit (
but—The oldest manuscripts read "for."
8. at Ephesus—whence Paul writes this
Epistle. Compare
until Pentecost—He seems to have
stayed as he here purposes: for just when the tumult which drove him
away broke out, he was already intending to leave Ephesus (
9. door—(
many adversaries—who would block up
the way and prevent us from entering the open door. Not here false
teachers, but open adversaries: both Jews and heathen. After Paul, by
his now long-continued labors at Ephesus, had produced effects which
threatened the interests of those whose gains were derived from
idolatry, "many adversaries" arose (
10. Now—rather, "But." Therefore Timothy
was not the bearer of the Epistle; for it would not then be
said, "IF Timothy come." He must therefore have been sent by
Paul from Ephesus before this Epistle was written, to accord
with
without fear—Referring perhaps to a
nervous timidity in Timothy's character (
11. despise—This charge is not given
concerning any other of the many messengers whom Paul sent.
conduct—set him on his way with every
mark of respect, and with whatever he needs (
in peace—(
I look for him—He and Titus were
appointed to meet Paul in Troas, whither the apostle purposed
proceeding from Ephesus (
with the brethren—Others besides
Erastus accompanied Timothy to Macedonia (compare
12. Apollos, I greatly desired … to come
unto you—He says this lest they should suspect that he from
jealousy prevented Apollos' coming to them; perhaps they had expressly
requested Apollos to be sent to them. Apollos was not at Ephesus when
Paul wrote (compare
with the brethren—who bear this letter
(
convenient time—Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.
13. He shows that they ought to make their
hopes of salvation to depend not on Apollos or any other teacher; that
it rests with themselves. "Watch ye": for ye are slumbering. "Stand":
for ye are like men tottering. "Quit you like men; be strong": for ye
are effeminate (
15. first-fruits of Achaia—the first
Achæan converts (compare
addicted themselves to the ministry of the
saints—Translate, "Set themselves, (that is, voluntarily) to
minister unto the saints" (compare
16. That ye—Translate, "That ye also," namely, in your turn … in return for their self-devotion [Alford].
helpeth with—them.
laboureth—by himself.
17. Fortunatus … Achaicus—probably of Stephanas' household.
that … lacking on your part—So
far as you were unable yourselves to "refresh my spirit,"
in that you are absent from me, "they have supplied" by coming to me
from you, and so supplying the means of intercourse between you and me.
They seem to have carried this letter back; see the subscription below:
hence the exhortations,
18. refreshed my spirit and
yours—"yours" will be refreshed on receiving this letter, by
knowing that "my spirit is refreshed" by their having come to me from
you; and (perhaps) by the good report they gave of many of you (
acknowledge—render them due
acknowledgments by a kind reception of them:
19. Asia—not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
much—with especial affection.
Aquila … Priscilla—(Compare
in the Lord—They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.
20. holy kiss—the token of the mutual
love of Christians, especially at the Lord's Supper (compare
21. salutation … with mine own hand—He therefore dictated all the rest of the Epistle.
22. A solemn closing warning added in his
own hand as in
the Lord—who ought to be "loved" above
Paul, Apollos, and all other teachers. Love to one another is to be in
connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of
Christ, "My love, has been crucified" (compare
Jesus Christ—omitted in the oldest manuscripts.
let him be Anathema—accursed
with that curse which the Jews who call Jesus "accursed" (
Maranatha—Syriac for, "the Lord
cometh." A motto or watchword to urge them to preparedness for the
Lord's coming; as in
23. The grace, &c.—This is the
salutation meant in
24. My love, &c.—After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.
The subscription represents the Epistle as written
from Philippi.
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
CORINTHIANS
Commentary by A. R. Faussett
INTRODUCTION
The following reasons
seem to have induced Paul to write this Second Epistle to the
Corinthians: (1) That he might explain the reasons for his having
deferred to pay them his promised visit, by taking Corinth as his way
to Macedonia (
The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13].
The TIME OF WRITING
was after Pentecost, A.D. 57, when Paul
left Ephesus for Troas. Having stayed in the latter place for some time
preaching the Gospel with effect (
Macedonia was THE
PLACE from which it was written (
The STYLE is most
varied, and passes rapidly from one phase of feeling to another; now
joyous and consolatory, again severe and full of reproof; at one time
gentle and affectionate, at another, sternly rebuking opponents and
upholding his dignity as an apostle. This variety of style accords with
the warm and earnest character of the apostle, which nowhere is
manifested more beautifully than in this Epistle. His bodily frailty,
and the chronic malady under which he suffered, and which is often
alluded to (
CHAPTER 1
1. Timothy our brother—When writing
to Timothy himself, he calls him "my son" (
in all Achaia—comprising Hellas and
the Peloponnese. The Gentiles themselves, and Annæus Gallio, the
proconsul (
3. This thanksgiving for his late deliverance
forms a suitable introduction for conciliating their favorable
reception of his reasons for not having fulfilled his promise of
visiting them (
Father of mercies—that is, the SOURCE of all mercies (compare
comfort—which flows from His "mercies"
experienced. Like a true man of faith, he mentions "mercies" and
"comfort," before he proceeds to speak of afflictions (
4. us—idiomatic for me (
that we may … comfort them which are in
any trouble—Translate, as the Greek is the same as
before, "tribulation." The apostle lived, not to himself, but to the
Church; so, whatever graces God conferred on him, he considered granted
not for himself alone, but that he might have the greater ability to
help others [Calvin]. So participation
in all the afflictions of man peculiarly qualified Jesus to be man's
comforter in all his various afflictions (
5. sufferings—standing in contrast with
"salvation" (
of Christ—Compare
abound in us—Greek, "abound unto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundeth also our comfort." The sufferings (plural) are many; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed.
6. we … afflicted … for your
consolation—exemplifying the communion of saints. Their
hearts were, so to speak, mirrors reflecting the likenesses of each
other (
which is effectual—literally, "worketh effectually."
in the enduring, &c.—that is, in
enabling you to endure "the same sufferings which we also suffer." Here
follows, in the oldest manuscripts (not as English Version in
the beginning of
7. so shall ye be—rather, "So are ye." He means, there is a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent risk of life
which he ran in Ephesus (
above strength—that is, ordinary, natural powers of endurance.
despaired—as far as human help or hope
from man was concerned. But in respect to help from God we were "not in
despair" (
9. But—"Yea."
in God which raiseth the dead—We had
so given up all thoughts of life, that our only hope was fixed on the
coming resurrection; so in
10. doth deliver—The oldest manuscripts read, "will deliver," namely, as regards immediately imminent dangers. "In whom we trust that He will also (so the Greek) yet deliver us," refers to the continuance of God's delivering help hereafter.
11. helping together by prayer for us—rather, "helping together on our behalf by your supplication"; the words "for us" in the Greek following "helping together," not "prayer."
that for the gift, &c.—literally, "That on the part of many persons the gift (literally, 'gift of grace'; the mercy) bestowed upon us by means of (that is, through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf."
12. For—reason why he may confidently look for their prayers for him.
our rejoicing—Greek, "our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists.
in simplicity—Most of the oldest
manuscripts read, "in holiness." English Version reading is
perhaps a gloss from
godly sincerity—literally, "sincerity
of God"; that is, sincerity as in the presence of God (
in the world—even in relation to the world at large, which is full of disingenuousness.
more abundantly to you-ward—(
13. We write none other things (in this
Epistle) than what ye read (in my former Epistle [Bengel]; present, because the Epistle
continued still to be read in the Church as an apostolic rule).
Conybeare and Howson think Paul had been suspected of writing
privately to some individuals in the Church in a different strain from
that of his public letters; and translates, "I write nothing else to
you but what ye read openly (the Greek meaning, 'ye
read aloud,' namely, when Paul's Epistles were publicly read in
the congregation,
or acknowledge—Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred in sound and root. I would translate, "None other things than what ye know by reading (by comparing my former Epistle with my present Epistle), or even know as a matter of fact (namely, the consistency of my acts with my words)."
even to the end—of my life. Not
excluding reference to the day of the Lord (end of
14. in part—In contrast to "even to the
end": the testimony of his life was not yet completed [Theophylact and Bengel]. Rather, "in part," that is, some of you,
not all [Grotius, Alford]. So in
your rejoicing—your subject of glorying or boast. "Are" (not merely shall be) implies the present recognition of one another as a subject of mutual glorying: that glorying being about to be realized in its fulness "in the day (of the coming) of the Lord Jesus."
15. in this confidence—of my character
for sincerity being "acknowledged" by you (
was minded—I was intending.
before—"to come unto you before"
visiting Macedonia (where he now was). Compare Note, see on
that ye might have a second
benefit—one in going to, the other in returning from,
Macedonia. The "benefit" of his visits consisted in the grace and
spiritual gifts which he was the means of imparting (
16. This intention of visiting them on the
way to Macedonia, as well as after having passed through it, must
have reached the ears of the Corinthians in some way or
other—perhaps in the lost Epistle (
17. use lightness—Was I guilty of levity? namely, by promising more than I performed.
or … according to the flesh, that with me
there should be yea, yea … nay, nay?—The "or" expresses
a different alternative: Did I act with levity, or (on the other hand)
do I purpose what I purpose like worldly (fleshly) men, so that my
"yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], (
18. He adds this lest they might think his
DOCTRINE was changeable like his purposes (the change in which
he admitted in
true—Greek, "faithful" (
our word—the doctrine we preach.
was not—The oldest manuscripts read "is not."
yea and nay—that is, inconsistent with itself.
19. Proof of the unchangeableness of the
doctrine from the unchangeableness of the subject of it, namely, Jesus
Christ. He is called "the Son of God" to show the impossibility of
change in One who is co-equal with God himself (compare
by me … Silvanus and
Timotheus—The Son of God, though preached by different
preachers, was one and the same, unchangeable. Silvanus is
contracted into Silas (
in him was yea—Greek, "is
made yea in Him"; that is, our preaching of the Son of God is
confirmed as true in Him (that is, through Him; through the
miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit
which He has given (
20. Rather, How many soever be the promises of
God, in Him is the "yea" ("faithfulness in His word": contrasted
with the "yea and nay,"
and in him Amen—The oldest manuscripts
read, "Wherefore through Him is the Amen"; that is, In
Him is faithfulness ("yea") to His word, "wherefore through Him"
is the immutable verification of it ("Amen"). As "yea" is His
word, so "Amen" is His oath, which makes our assurance of
the fulfilment doubly sure. Compare "two immutable things (namely, His
word and His oath) in which it was impossible for God to lie" (
unto the glory of God by
us—Greek, "for glory unto God by us" (compare
21. stablisheth us … in Christ—that is, in the faith of Christ—in believing in Christ.
anointed us—As "Christ" is the
"Anointed" (which His name means), so "He hath anointed
(Greek, "chrisas") us," ministers and believing people
alike, with the Spirit (
22. sealed—A seal is a token
assuring the possession of property to one; "sealed" here answers to
"stablisheth us" (
the earnest of the Spirit—that is, the
Spirit as the earnest (that is, money given by a purchaser as a pledge
for the full payment of the sum promised). The Holy Spirit is given to
the believer now as a first instalment to assure him his full
inheritance as a son of God shall be his hereafter (
23. Moreover I—Greek, "But
I (for my part)," in contrast to God who hath assured us of His promises being
hereafter fulfilled certainly (
call God—the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul—As a witness
as to the secret purposes of my soul, and a witness
against it, if I lie (
to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet—Greek, "no
longer"; that is, I gave up my purpose of then visiting Corinth.
He wished to give them time for repentance, that he might not have to
use severity towards them. Hence he sent Titus before him. Compare
24. Not for that—that is, Not that.
"Faith" is here emphatic. He had "dominion" or a right to
control them in matters of discipline, but in matters of
"faith" he was only a "fellow helper of their joy"
(namely, in believing,
CHAPTER 2
1. with myself—in contrast to "you"
(
not come again … in
heaviness—"sorrow"; implying that he had already paid
them one visit in sorrow since his coming for the first
time to Corinth. At that visit he had warned them "he would not spare
if he should come again" (see on
2. For—proof that he shrinks from causing them sorrow ("heaviness").
if I—The "I" is emphatic. Some
detractor may say that this (
3. I wrote this same unto you—namely,
that I would not come to you then (
sorrow from them of whom I ought to rejoice—that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.
having confidence … that my joy is the joy
of you all—trusting that you, too, would feel that there was
sufficient reason for the postponement, if it interfered with our
mutual joy [Alford]. The communion of
saints, he feels confident in them "ALL"
(his charity overlooking, for the moment the small section of his
detractors at Corinth,
4. So far from my change of purpose being due
to "lightness" (
not that ye should be
grieved—Translate, "be made sorry," to accord with the
translation,
that ye might know the love—of which
it is a proof to rebuke sins openly and in season [Estius], (
which I have more abundantly unto
you—who have been particularly committed to me by God (
5. grief … grieved—Translate as before, "sorrow … made sorry." The "any" is a delicate way of referring to the incestuous person.
not … me, but in part—He has
grieved me only in part (compare
that I may not overcharge—that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.
6. Sufficient—without increasing it,
which would only drive him to despair (
to such a man—a milder designation of
the offender than if he had been named [Meyer]. Rather, it expresses estrangement from
such a one who had caused such grief to the Church, and scandal
to religion (
this punishment—His being "delivered
to Satan for the destruction of the flesh"; not only excommunication,
but bodily disease (see on
inflicted of many—rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.
7. with overmuch sorrow—Greek, "with HIS overmuch sorrow."
8. confirm your love toward him—by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.
9. For—Additional reason why they should
restore the offender, namely, as a "proof" of their obedience "in all
things"; now in love, as previously in punishing (
10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.
for if I forgave anything, to whom I forgave it—The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."
for your sakes forgave I it—He
uses the past tense, as of a thing already determined on; as in
in the person of Christ—representing
Christ, and acting by His authority: answering to
11. Literally, "That we may have no advantage
gained over us by Satan," namely, by letting one of our members be lost
to us through despair, we ourselves furnishing Satan with the weapon,
by our repulsive harshness to one now penitent. The loss of a single
sinner is a common loss; therefore, in
not ignorant of his devices—"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.
12. Paul expected to meet Titus at Troas, to
receive the tidings as to the effect of his first Epistle on the
Corinthian Church; but, disappointed in his expectation there,
he passed on to Macedonia, where he met him at last (
to preach—literally, "for the
Gospel." He had been at Troas before, but the vision of a man from
Macedonia inviting him to come over, prevented his remaining there
(
and—that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.
door … opened … of the Lord—Greek, "in the Lord," that is, in His work, and by His gracious Providence.
13. no rest in my spirit—rather, "no
rest for my spirit" (
taking … leave of them—the disciples at Troas.
14. Now—Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.
causeth us to triumph—The
Greek, is rather, as in
savour—retaining the image of a
triumph. As the approach of the triumphal procession was made known by
the odor of incense scattered far and wide by the
incense-bearers in the train, so God "makes manifest by us" (His now at
once triumphed over and triumphing captives, compare
15. The order is in Greek, "For (it is)
of Christ (that) we are a sweet savor unto God"; thus, the "for"
justifies his previous words (
in them that are saved—rather, "that
are being saved … that are perishing" (see on
and in them—in the case of them.
"Those being saved" (
16. savour of death unto death … of life
unto life—an odor arising out of death (a mere
announcement of a dead Christ, and a virtually lifeless Gospel,
in which light unbelievers regard the Gospel message), ending
(as the just and natural consequence) in death (to the
unbeliever); (but to the believer) an odor arising out of
life (that is, the announcement of a risen and living
Saviour), ending in life (to the believer) (
who is sufficient for these
things?—namely, for diffusing aright everywhere the savor of
Christ, so diverse in its effects on believers and unbelievers. He here
prepares the way for one purpose of his Epistle, namely, to vindicate
his apostolic mission from its detractors at Corinth, who denied his
sufficiency. The Greek order puts prominently foremost the
momentous and difficult task assigned to him, "For these things, who is
sufficient?" He answers his own question (
17. not as many—(
which corrupt—Greek,
"adulterating, as hucksters do wine for gain" (
as of sincerity … as of God—as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.
in Christ's—as united to Him in living
membership, and doing His work (compare
CHAPTER 3
1. Are we beginning again to recommend
ourselves (
commendation—recommendation. (Compare
2. our epistle—of recommendation.
in our hearts—not letters borne merely
in the hands. Your conversion through my instrumentality, and
your faith which is "known of all men" by widespread report (
known and read—words akin in root,
sound, and sense (so
3. declared—The letter is written so
legibly that it can be "read by all men" (
written not with ink, but with the Spirit of the
living God—Paul was the ministering pen or other instrument
of writing, as well as the ministering bearer and presenter of the
letter. "Not with ink" stands in contrast to the letters of
commendation which "some" at Corinth (
not in—not on tables (tablets)
of stone, as the ten commandments were written (
in fleshy tables of the heart—ALL the best manuscripts read, "On [your]
hearts [which are] tables of flesh." Once your hearts were
spiritually what the tables of the law were physically, tables of
stone, but God has "taken away the stony heart out of your flesh, given
you a heart of flesh" (fleshy, not fleshly, that is,
carnal; hence it is written, "out of your flesh" that is, your
carnal nature),
4. And—Greek, "But." "Such
confidence, however (namely, of our 'sufficiency,'
5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think—Greek, to "reason out"
or "devise"; to attain to sound preaching by our
reasonings [Theodoret]. The "we"
refers here to ministers (
anything—even the least. We cannot expect too little from man, or too much from God.
6. able—rather, as the Greek is
the same, corresponding to
the new testament—"the new
covenant" as contrasted with the Old Testament or
covenant (
not of the letter—joined with
"ministers"; ministers not of the mere literal precept, in which
the old law, as then understood, consisted; "but of the Spirit," that
is, the spiritual holiness which lay under the old law, and
which the new covenant brings to light (
letter killeth—by bringing home the
knowledge of guilt and its punishment, death;
spirit giveth life—The spirit of the
Gospel when brought home to the heart by the Holy Spirit, gives new
spiritual life to a man (
7. the ministration of death—the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.
written and engraven in
stones—There is no "and" in the Greek. The literal
translation is, "The ministration of death in letters," of which
"engraven on stones" is an explanation. The preponderance of oldest
manuscripts is for the English Version reading. But one (perhaps
the oldest existing manuscript) has "in the letter," which refers to
the preceding words (
was glorious—literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
could not steadfastly
behold—literally, "fix their eyes on."
8. be rather glorious—literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
9. ministration of condemnation—the law
regarded in the "letter" which "killeth" (
the ministration of righteousness—the
Gospel, which especially reveals the righteousness of God (
exceed—"abound."
10. For even the ministration of
condemnation, the law,
11. was glorious—literally, "was with glory"; or "marked by glory."
that which remaineth—abideth (
is glorious—literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.
12. such hope—of the future glory, which
shall result from the ministration of the Gospel (
plainness of speech—openness; without
reserve (
13. We use no disguise, "as Moses put a veil
over his face, that the children of Israel might not look steadfastly
upon the end of that which was to be done away" [Ellicott and others]. The view of
14-18. Parenthetical: Of Christians in
general. He resumes the subject of the ministry,
minds—Greek, "mental perceptions"; "understandings."
blinded—rather, "hardened." The
opposite to "looking steadfastly at the end" of the law (
untaken away … which
veil—rather, "the same veil … remaineth untaken
away [literally, not unveiled], so that they do not see THAT it (not the veil as English
Version, but 'THE Old Testament,' or
covenant of legal ordinances) is done away (
15. the veil is—rather, "a veil
lieth upon their heart" (their understanding, affected by
the corrupt will,
16. Moses took off the veil on entering into
the presence of the Lord. So as to the Israelites whom Moses
represents, "whensoever their heart (it) turns (not as
English Version, 'shall turn') to the Lord, the veil is (by the
very fact; not as English Version, 'shall be') taken
away."
17. the Lord—Christ (
is that Spirit—is THE Spirit, namely, that Spirit spoken of in
where the Spirit of the Lord is—in a
man's "heart" (
there is liberty—(
18. But we all—Christians, as contrasted
with the Jews who have a veil on their hearts, answering to Moses' veil
on his face. He does not resume reference to ministers till
with open face—Translate, "with
unveiled face" (the veil being removed at conversion):
contrasted with "hid" (
as in a glass—in a mirror, namely, the
Gospel which reflects the glory of God and Christ (
are changed into the same
image—namely, the image of Christ's glory, spiritually now
(
from glory to glory—from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him.
even as, &c.—Just such a
transformation "as" was to be expected from "the Lord the
Spirit" (not as English Version, "the Spirit of the Lord")
[Alford] (
CHAPTER 4
For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man.
1. Therefore—Greek, "For this
cause": Because we have the liberty-giving Spirit of the Lord, and with
unveiled face behold His glory (
seeing we have this ministry—"The
ministration of the Spirit" (
received mercy—from God, in having had
this ministry conferred on us (
we faint not—in boldness of speech and
action, and patience in suffering (
2. renounced—literally, "bid farewell to."
of dishonesty—rather, "of shame." "I
am not ashamed of the Gospel of Christ" (
handling … deceitfully—so
"corrupt" or adulterate "the word of God" (
commending—recommending ourselves:
recurring to
to—to the verdict of.
every man's conscience—(
in the sight of God—(
3. But if—Yea, even if (as I grant is the case).
hid—rather (in reference to
to them—in the case only of them: for in itself the Gospel is quite plain.
that are lost—rather, "that are
perishing" (
4. In whom—Translate, "In whose case."
god of this world—The worldly make
him their God (
minds—"understandings": "mental
perceptions," as in
them which believe not—the same as
"them that are lost" (or "are perishing"). Compare
light of the glorious gospel of Christ—Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.
image of God—implying identity of
nature and essence (
5. For—Their blindness is not our fault, as if we had self-seeking aims in our preaching.
preach … Christ … the Lord—rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."
6. For—proof that we are true servants of Jesus unto you.
commanded the light—Greek, "By
speaking the word, commanded light" (
hath shined—rather, as Greek,
"is He who shined." (It is God) who commanded
light, &c., that shined, &c., (
in our hearts—in themselves dark.
to give the light—that is, to
propagate to others the light, &c., which is in us
(compare Note, see on
the glory of God—answering to "the
glory of Christ" (see on
in the face of Jesus Christ—Some of
the oldest manuscripts retain "Jesus." Others omit it. Christ is the
manifestation of the glory of God, as His image (
7. "Lest any should say, How then is it that
we continue to enjoy such unspeakable glory in a mortal body?
Paul replies, this very fact is one of the most marvellous proofs of
God's power, that an earthen vessel could bear such splendor and keep
such a treasure" [Chrysostom,
Homilies, 8.496, A]. The treasure or "the light of the knowledge
of the glory of God." The fragile "earthen vessel" is the body,
the "outward man" (
that the excellency of the power,
&c.—that the power of the ministry (the Holy Spirit),
in respect to its surpassing "excellency," exhibited in winning souls
(
may be of God … not of
us—rather, as Greek, "may be God's (may be seen
and be thankfully [
8. Greek, "BEING hard pressed, yet not inextricably straitened;
reduced to inextricable straits" (nominative to "we have,"
on every side—Greek, "in every
respect" (compare
perplexed, but not in despair—Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.
9. not forsaken—by God and man. Jesus
was forsaken by both; so much do His sufferings exceed those of His
people (
cast down—or "struck down"; not only
"persecuted," that is, chased as a deer or bird (
10. bearing about in the body the dying of the
Lord Jesus—that is, having my body exposed to being put to
death in the cause of Jesus (the oldest manuscripts omit "the Lord"),
and having in it the marks of such sufferings, I thus bear about
wheresoever I go, an image of the suffering Saviour in my own person
(
that the life also of Jesus might be made
manifest in our body—rather, "may be." The name "Jesus," by
itself is often repeated here as Paul seems, amidst sufferings,
peculiarly to have felt its sweetness. In
11. we which live—in the power of
Christ's "life" manifested in us, in our whole man body as well as
spirit (
delivered unto—not by chance; by the
ordering of Providence, who shows "the excellency of His power" (
12. The "death" of Christ manifested in
the continual "perishing of our outward man" (
13. Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.
the same spirit of faith, according as it,
&c.—Compare
14. Knowing—by faith (
shall raise up us also—at the
resurrection (
by Jesus—The oldest manuscripts have "with Jesus."
present us—vividly picturing the scene
before the eyes (
with you—(
15. For—Confirming his assertion "with
you" (
all things—whether the afflictions and
labors of us ministers (
for your sakes—(
abundant grace, &c.—rather, "That
grace (the grace which preserves us in trials and works life in
you), being made the greater (multiplied), by means of the greater
number (of its recipients), may cause the thanksgiving to abound to the
glory of God." [Chrysostom] (
16. we faint not—notwithstanding our
sufferings. Resuming
outward man—the body, the flesh.
perish—"is wearing away"; "is wasted away" by afflictions.
inward man—our spiritual and true
being, the "life" which even in our mortal bodies (
is renewed—"is being renewed," namely,
with fresh "grace" (
17. which is but for a moment—"Our PRESENT light (burden of) affliction" (so the
Greek; compare
worketh—rather, "worketh out."
a far more exceeding and—rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.
18. look not at—as our aim.
things … seen—"earthly things"
(
things … not seen—not "the
invisible things" of
temporal—rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."
CHAPTER 5
Hence arises his ambition to be accepted at the Lord's coming judgment. Hence, too, his endeavor to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against his adversaries. His constraining motive is the transforming love of Christ, by whom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation.
1. For—Assigning the reason for the
statement (
we know—assuredly (
if—For all shall not die; many
shall be "changed" without "dissolution" (
earthly—not the same as earthy
(
house of this
tabernacle—rather, "house of the tabernacle." "House"
expresses more permanency than belongs to the body; therefore
the qualification, "of the tabernacle" (implying that it is
shifting, not stationary), is added (compare
dissolved—a mild word for death, in the case of believers.
we have—in assured prospect of
possession, as certain as if it were in our hands, laid up "in the
heavens" for us. The tense is present (compare
a building of God—rather "from God." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For though our present body be also from God, yet it is not fresh and perfect from His hands, as our resurrection body shall be.
not made with hands—contrasted with
houses erected by man's hands (
2. For in this—Greek, "For
also in this"; "herein" (
we groan—(
earnestly desiring to be clothed
upon—translate, "earnestly longing to have
ourselves clothed upon," &c., namely, by being found
alive at Christ's coming, and so to escape dissolution by
death (
our house—different Greek from
that in
from heaven—This domicile is "from
heaven" in its origin, and is to be brought to us by the Lord at
His coming again "from heaven" (
3. If so be, &c.—Our "desire" holds
good, should the Lord's coming find us alive. Translate, "If so be that
having ourselves clothed (with our natural body, compare
4. For—resuming
being burdened: not for that—rather, "in that we desire not to have ourselves unclothed (of our present body), but clothed upon (with our heavenly body).
that mortality, &c.—rather, "that
what is mortal (our mortal part) may be swallowed up of (absorbed and
transformed into) life." Believers shrink from, not the
consequences, but the mere act of dying; especially as
believing in the possibility of their being found alive at the Lord's
coming (
5. wrought us—framed us by redemption, justification, and sanctification.
for the selfsame thing—"unto" it;
namely, unto what is mortal of us being swallowed up in life (
who also—The oldest manuscripts omit "also."
earnest of the Spirit—(See on
6. Translate as Greek, "Being therefore
always confident and knowing," &c. He had intended to have made the
verb to this nominative, "we are willing" (rather, "well content"), but
digressing on the word "confident" (
always—under all trials. Bengel makes the contrast between "always confident" and "confident" especially at the prospect of being "absent from the body." We are confident as well at all times, as also most of all in the hope of a blessed departure.
whilst … at home …
absent—Translate as Greek, "While we sojourn in our
home in the body, we are away from our home in the Lord."
The image from a "house" is retained (compare
7. we walk—in our Christian course here on earth.
not by sight—Greek, "not by
appearance." Our life is governed by faith in our immortal hope; not by
the outward specious appearance of present things [Tittmann, Greek Synonyms of the New
Testament]. Compare "apparently," the Septuagint, "by
appearance,"
8. willing—literally, "well content."
Translate also, "To go (literally, migrate) from our home in the
body, and to come to our home with the Lord." We should prefer to be
found alive at the Lord's coming, and to be clothed upon with our
heavenly body (
9. Wherefore—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming.
we labour—literally, "make it our ambition"; the only lawful ambition.
whether present or absent—whether we be found at His coming present in the body, or absent from it.
accepted—Greek, "well-pleasing."
10. appear—rather, "be made manifest,"
namely, in our true character. So "appear," Greek, "be
manifested" (
receive—His reward of grace
proportioned to "the things done," &c. (
done in his body—The Greek may
be, "by the instrumentality of the body"; but English Version is
legitimate (compare Greek,
11. terror of the Lord—the coming
judgment, so full of terrors to unbelievers [Estius]. Ellicott and
Alford, after Grotius and Bengel,
translate, "The fear of the Lord" (
persuade—Ministers should use the
terrors of the Lord to persuade men, not to rouse their enmity
(
12. For—the reason why he leaves the
manifestation of his sincerity in preaching to their consciences (
occasion to glory—(
in appearance—Greek, "face"
(compare
13. be—rather as Greek, "have
been." The contrast is between the single act implied by the past
tense, "If we have ever been beside ourselves," and the habitual
state implied by the present, "Or whether we be sober," that is,
of sound mind. beside ourselves—The accusation brought by
Festus against him (
sober—humbling myself before you, and not using my apostolic power and privileges.
to God … for your cause—The
glorifying of his office was not for his own, but for God's glory. The
abasing of himself was in adaptation to their infirmity, to gain them
to Christ (
14. For—Accounting for his being "beside
himself" with enthusiasm: the love of Christ towards us (in His death
for us, the highest proof of it,
constraineth us—with irresistible
power limits us to the one great object to the exclusion of
other considerations. The Greek implies to compress
forcibly the energies into one channel. Love is jealous of
any rival object engrossing the soul (
because we thus judge—literally, "(as) having judged thus"; implying a judgment formed at conversion, and ever since regarded as a settled truth.
that if—that is, that since.
But the oldest manuscripts omit "if." "That one died for all
(Greek, 'in behalf of all')." Thus the following clause will be,
"Therefore all (literally, 'the all,' namely, for whom He
'died') died." His dying is just the same as if they all
died; and in their so dying, they died to sin and self, that they
might live to God their Redeemer, whose henceforth they are (
15. they which live—in the present life
(
died for them—He does not add, "rose
again for them," a phrase not found in Paul's language [Bengel]. He died in their stead, He arose
again for their good, "for (the effecting of)
their justification" (
not henceforth—Greek, "no longer"; namely, now that His death for them has taken place, and that they know that His death saves them from death eternal, and His resurrection life brings spiritual and everlasting life to them.
16. Wherefore—because of our settled
judgment (
henceforth—since our knowing Christ's constraining love in His death for us.
know we no man after the flesh—that
is, according to his mere worldly and external relations (
yea, though—The oldest manuscripts read, "if even."
known Christ after the flesh—Paul when
a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He
says "Christ," not Jesus: for he had not known personally Jesus
in the days of His flesh, but he had looked for Christ or the Messiah).
When once he was converted he no longer "conferred with flesh and
blood" (
17. Therefore—connected with the words
in
creature—literally, "creation," and so
the creature resulting from the creation (compare
old things—selfish, carnal views
(compare
passed away—spontaneously, like the snow of early spring [Bengel] before the advancing sun.
behold—implying an allusion to
18. all—Greek, "THE."
things—all our privileges in this new
creation (
reconciled us—that is, restored
us ("the world,"
to us—ministers (
19. God was in Christ, reconciling—that
is, God was BY Christ (in virtue of
Christ's intervention) reconciling," &c. Was reconciling"
implies the time when the act of reconciliation was being carried into
effect (
the world—all men (
hath committed unto us—Greek, "hath put into our hands." "Us," that is, ministers.
20. for Christ … in Christ's stead—The Greek of both is the same: translate in both cases "on Christ's behalf."
beseech … pray—rather, "entreat
[plead with you] … beseech." Such "beseeching" is uncommon in the
case of "ambassadors," who generally stand on their dignity (compare
be ye reconciled to God—English
Version here inserts "ye," which is not in the original, and which
gives the wrong impression, as if it were emphatic thus: God is
reconciled to you, be ye reconciled to God. The Greek expresses
rather, God was the RECONCILER in Christ
… let this reconciliation then have its designed effect. Be
reconciled to God, that is, let God reconcile you to Himself (
21. For—omitted in the oldest
manuscripts. The grand reason why they should be reconciled to God,
namely, the great atonement in Christ provided by God, is stated
without the "for" as being part of the message of reconciliation
(
he—God.
sin—not a sin offering, which
would destroy the antithesis to "righteousness," and would make "sin"
be used in different senses in the same sentence: not a sinful
person, which would be untrue, and would require in the antithesis
"righteous men," not "righteousness"; but "sin," that is, the
representative Sin-bearer (vicariously) of the aggregate
sin of all men past, present, and future. The sin of the world is
one, therefore the singular, not the plural, is used;
though its manifestations are manifold (
for us—Greek, "in our behalf."
Compare
knew no sin—by personal experience
(
might be made—not the same Greek as the previous "made." Rather, "might become."
the righteousness of God—Not merely
righteous, but righteousness itself; not merely righteousness,
but the righteousness of God, because Christ is God, and what He
is we are (
in him—by virtue of our standing in Him, and in union with Him [Alford].
CHAPTER 6
1. workers together—with God (
beseech—entreat (
you also—rather, "WE ALSO (as well as God,
in vain—by making the grace of God a
ground for continuance in sin (
2. For—God's own promise is the ground of our exhortation.
he saith—God the Father saith to God the Son, and so to all believers who are regarded as one with Him.
heard thee—In the eternal purposes of
my love I have hearkened to thy prayer for the salvation of thy people
(compare
accepted … accepted—The
Greek of the latter is more emphatic, "well-accepted." What was
"an accepted time" in the prophecy (
in the day of salvation—"in a
day of salvation" (
3. Resuming the connection with
4. Translate, to mark the true order of the
Greek words, "in everything, as God's ministers recommending
ourselves," that is, that our hearers may give our message a
favorable hearing, through our consistency in every respect, not that
they may glorify us. Alluding to
patience—(
5. stripes—(
imprisonments—(
tumults—(
labours—in the cause of Christ (
watchings—(
fastings—The context here refers to
his trials, rather than devotional exercises (compare
6. By … by, &c.—rather, as Greek, "In … in," implying not the instrument, but the sphere or element in which his ministry moved.
knowledge—spiritual: in Gospel
mysteries, unattainable by mere reason (
long-suffering …
kindness—associated with "charity" or "love" (
by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, "love unfeigned" being the foremost of them.
7. By the word of truth, by the power of
God—rather, "In … in,"
&c. As to "the word of truth" (compare
by the armour—Greek, "through"
or "by means of the armor." "Righteousness," which is the
breastplate alone in
on … right … and … left—that is, guarding on every side.
8. Translate, "Through glory and
dishonor (disgrace)," namely, from those in authority, and
accruing to us present. "By," or "through evil report and
good report," from the multitude, and affecting us absent [Bengel]. Regarded "as deceivers" by those who,
not knowing (
9. unknown … yet well
known—"unknown" in our true character to those who "evil
report" of us, "well known" to those who hold us in "good report"
(
dying … live—(
chastened … not killed—realizing
10. The "as" no longer is used to express the opinion of his adversaries, but the real state of him and his fellow laborers.
making many rich—Spiritually (
having nothing—Whatever of earthly
goods we have, and these are few, we have as though we had not; as
tenants removable at will, not owners (
possessing all things—The Greek
implies firm possession, holding fast in possession (compare
11. mouth … open unto you—I use no
concealment, such as some at Corinth have insinuated (
12. Any constraint ye feel towards me, or narrowness of heart, is not from want of largeness of heart on my part towards you, but from want of it on your part towards me.
bowels—that is, affections (compare
not straitened in us—that is, for want of room in our hearts to take you in.
13. Translate, "As a recompense in the same
kind … be enlarged also yourselves" [Ellicott]. "In the same way" as my heart is enlarged
towards you (
I speak as unto my children—as children would naturally be expected to recompense their parents' love with similar love.
14. Be not—Greek, "Become not."
unequally yoked—"yoked with one alien
in spirit." The image is from the symbolical precept of the law (
fellowship—literally, "share," or "participation."
righteousness—the state of the believer, justified by faith.
unrighteousness—rather, as always translated elsewhere, "iniquity"; the state of the unbeliever, the fruit of unbelief.
light—of which believers are the
children (
15. Belial—Hebrew, "worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristian uncleanness [Bengel].
he that believeth with an infidel—Translate, "a believer with an unbeliever."
16. agreement—accordance of sentiments
(compare
the temple of God—that is, you
believers (
with idols—Compare Dagon before the
ark (
as—"even as God said."
Quotation from
walk in them—rather, "among them." As "dwell" implies the divine presence, so "walk," the divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul.
my people—rather, "they shall be to me a people."
17. Quoted from
be ye separate—"be separated" (
touch not the unclean thing—rather,
"anything unclean" (
receive you—The Greek implies,
"to myself"; as persons heretofore out of doors, but now admitted
within (
18. Translate, "I will be to you in the
relation of a Father, and ye shall be to me in the relation
of sons and daughters." This is a still more endearing relation
than (
Lord Almighty—The Lord the Universal Ruler: nowhere else found but in Revelation. The greatness of the Promiser enhances the greatness of the promises.
CHAPTER 7
1. cleanse ourselves—This is the
conclusion of the exhortation (
filthiness—"the unclean thing" (
of the flesh—for instance,
fornication, prevalent at Corinth (
and spirit—for instance,
idolatry, direct or indirect (
perfecting holiness—The cleansing
away impurity is a positive step towards holiness (
fear of God—often conjoined with the
consideration of the most glorious promises (
2. Receive us—with enlarged
hearts (
we have wronged … corrupter …
defrauded no man—(compare
3. In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza].
I have said before—in
die and live with you—the height of
friendship. I am ready to die and live with you and for you (
4. boldness of speech—(compare
glorying of you—Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you.
filled with comfort—at the report of
Titus (
exceeding joyful—Greek, I
overabound with joy (
our tribulation—described in
5. Greek, "For also" (for
"even"). This verse is thus connected with
6. Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.
7. when he told us—Greek,
"telling us." We shared in the comfort which Titus felt in recording
your desire (
earnest desire—Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me.
mourning—over your own remissness in
not having immediately punished the sin (
fervent mind—Greek, "zeal"
(compare
toward me—Greek, "for me"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present.
rejoiced the more—more than before, at the mere coming of Titus.
8. with a letter—Greek, "in the letter" namely, the first Epistle to the Corinthians.
I do not repent, though I did repent—Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it.
for I perceive, &c.—This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").
9. Now I rejoice—Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance.
ye sorrowed—rather, as before, "ye were made sorry."
after a godly manner—literally,
"according to God," that is, your sorrow having regard to God, and
rendering your mind conformable to God (
that—Translate in Greek order,
"to the end that (compare
10. worketh … worketh—In the best
Greek reading the translation is, "worketh (simply) …
worketh out." "Sorrow" is not repentance, but, where it is
"godly," "worketh" it; that is, contributes or tends to
it (the same Greek word is in
repentance … not to be repented
of—There is not in the Greek this play on words, so
that the word qualified is not "repentance" merely, but "repentance
unto salvation"; this, he says, none will ever regret, however
attended with "sorrow" at the time. "Repentance" implies a
coming to a right mind; "regret" implies merely uneasiness of
feeling at the past or present, and is applied even to the
remorse of Judas (
11. Confirmation of
carefulness—solicitude, literally, "diligence"; opposed to their past negligence in the matter.
in you—Greek "for you."
yea—not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed.
indignation—against the offender.
fear—of the wrath of God, and of
sinning any more [Sclater and Calvin]; fear of Paul [Grotius], (
vehement desire—longing for
restoration to Paul's approval [Conybeare and Howson]. "Fear" is in spite of one's self. "Longing
desire" is spontaneous, and implies strong love and an aspiration for
correction [Calvin]. "Desire" for the
presence of Paul, as he had given them the hope of it (
zeal—for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [Bengel].
revenge—Translate, "Exacting of
punishment" (
In all—the respects just stated.
clear—Greek, "pure," namely,
from complicity in the guilty deed. "Approved yourselves,"
Greek, "commended yourselves." Whatever suspicion of complicity
rested on you (
12. though I wrote unto you—"making you
sorry with my letter" (
his cause that suffered wrong—the
father of the incestuous person who had his father's wife (
that our care for you, &c.—Some of
the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you,"
&c. But the words, "unto you," thus, would be rather obscure; still
the obscurity of the genuine reading may have been the very reason for
the change being made by correctors into the reading of English
Version. Alford explains the
reading: "He wrote in order to bring out their zeal on his behalf (that
is, to obey his command), and make it manifest to themselves in
God's sight, that is, to bring out among them their zeal to
regard and obey him." But some of the oldest manuscripts and versions
(including the Vulgate and old Italian) support
English Version. And the words, "to you," suit it better than
the other reading.
13. The oldest manuscripts read thus,
"Therefore (Greek, 'for this cause,' namely, because our
aim has been attained) we have been (English Version, 'were,' is
not so accurate) comforted; yea (Greek, 'but'), in OUR comfort
we exceedingly the more joyed for the joy of Titus," &c. (compare
14. anything—that is, at all.
I am not ashamed—"I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you.
as … all things … in truth, even so
our boasting … is found a truth—As our speaking in
general to you was true (
15. his inward affection—literally,
"bowels" (compare
obedience—(
fear and trembling—with trembling
anxiety to obey my wishes, and fearful lest there should be aught in
yourselves to offend him and me (
16. therefore—omitted in the oldest manuscripts. The conclusion is more emphatical without it.
that I have confidence in you in all things—rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you.
CHAPTER 8
1. we do you to wit—we make known to you.
the grace of God bestowed on the churches of
Macedonia—Their liberality was not of themselves naturally,
but of God's grace bestowed on them, and enabling them to be the
instrument of God's "grace" to others (
2. trial of affliction—The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."
abundance of their joy—The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.
their deep poverty—Greek, "their poverty down to the death of it."
abounded unto the riches of their
liberality—another beautiful contrast in terms: their
poverty had the effect, not of producing stinted gifts, but of
"abounding in the riches of liberality" (not as Margin,
"simplicity"; though the idea of singleness of motive to God's
glory and man's good, probably enters into the idea); (compare
3-5. they were willing—rather, supply
from
of themselves—not only not being besought, but themselves beseeching us.
4. that we would receive—omitted in the
oldest manuscripts. Translate therefore, "Beseeching of us … the
grace and fellowship of (that is, to grant them the favor of sharing
in) the ministering unto the saints." The Macedonian contributions
must have been from Philippi, because Philippi was the only church that
contributed to Paul's support (
5. And this they did, not as we
hoped—Translate, "And not as we hoped (that is, far beyond
our hopes), but their own selves gave they first to the Lord." "First,"
not indicating priority of time, but first of all, above all in
importance. The giving of themselves takes precedency of their
other gifts, as being the motive which led them to the latter (
by the will of God—not
"according to the will of God," but "moved by the will of
God, who made them willing" (
6. Insomuch that—As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.
as he had begun—Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.
finish in you the same grace—complete among you this act of grace or beneficence on your part.
also—as well as other things which he had to do among them [Alford].
7. in faith—(
utterance—(See on
knowledge—(
diligence—in everything that is good.
your love to us—literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).
8. not by commandment—"not by way of commandment."
but by occasion of the forwardness of others, and &c.—rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. Bengel, Ellicott, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.
9. ye know the grace—the act of
gratuitous love whereby the Lord emptied Himself of His previous
heavenly glory (
became poor—Yet this is not demanded
of you (
might be rich—in the heavenly glory
which constitutes His riches, and all other things, so far as is really
good for us (compare
10. advice—Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous.
this—my giving you an advice, not a command.
who have begun before—"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.
not only to do, but also to be
forward—There were three steps: (1) the forwardness,
more literally, "the will"; (2) the setting about it, literally,
"doing it"; (3) completion of it [Alford]. In the two former, not only the act,
but the intention, the Corinthians preceded the
Macedonians. Bengel explains, "Not
only to do" FOR THE PAST YEAR, "but also
to be forward" or willing FOR THIS
YEAR. Ellicott translates,
"already," instead of "before": "Ye began already a year ago, not only
to do, but also to be forward." It appears hence, that something had
been done in the matter a year before; other texts, however, show the
collection was not yet paid (compare
11. perform—"complete the doing also"
(see on
a readiness to will—Greek,
"the readiness of will"; referring to
performance—"completion" [Alford], The godly should show the same zeal to
finish, as well as to begin well, which the worldly exhibit in their
undertakings (
12. For—Following up the rule "out of
that which ye have" (
a willing mind—rather, as
Greek, "the readiness," namely, to will, referring to
accepted—Greek "favorably accepted."
according to that a man hath—The
oldest manuscripts omit "a man." Translate, "According to whatsoever it
have"; the willing mind, or "readiness" to will, is personified
[Alford]. Or better, as Bengel, "He is accepted according to
whatsoever he have"; so
13. For—Supply from
14. by an equality—"by the rule of equality" [Alford]: literally, "Out of equality."
now at this time—Greek, "at the present juncture" or season.
that their abundance also—The
Greek being distinct from the previous "that," translate, "in
order that," namely, at another season, when your relative
circumstances may be reversed. The reference is solely to
temporal wants and supplies. Those, as Bengel, who quote
15. (
16, 17. Returning to the subject of
for you—Translate, "Which put the same
earnest care for you into the heart of Titus," as was in myself. My
care for you led me to "desire" him (
17. being more forward—more earnest than to need such exhortation.
he went—Greek, "went forth." We should say, he is going forth; but the ancients put the past tense in letter writing, as the things will have been past by the time that the correspondent, receives the letter. "Of his own accord," that is, it is true he has been exhorted by me to go, but he shows that he has anticipated my desires, and already, "of his own accord," has desired to go.
18. the brother, whose praise is in the
gospel—whose praise is known in connection with the Gospel:
Luke may be meant; not that "the Gospel" here refers to his
written Gospel; but the language implies some one well known
throughout the churches, and at that time with Paul, as Luke then was
(
19. not that only—not only praised in all the churches.
chosen—by vote: so the Greek.
of the churches—therefore these
companions of Paul are called "messengers of the churches" (
to travel—to Jerusalem.
with this grace—Greek, "in the case of this grace," or "gift."
to the glory of the same Lord—The oldest manuscripts omit "same."
declaration of your ready mind—The
oldest manuscripts read, "our," not your. This and the previous
clause, "to the glory of the same Lord," do not follow "administered by
us," but "chosen of the churches to travel," &c. The union of the
brother with Paul in this affair of the collection was done to guard
against suspicions injurious "to the glory" of the Lord. It was also
done in order to produce a "readiness" on the part of Paul and the
brother to undertake the office which each, by himself, would have been
less ready to undertake, for fear of suspicions arising (
20. Avoiding—taking precautions against this.
in this abundance—in the case of this abundance.
21. The Septuagint (
honest things—"things honorable."
22. This second brother, Birks supposes to be Trophimus: for a Macedonian is
not meant (
oftentimes … in many things—Join and translate as in the Greek, "many times in many things."
upon the great confidence which I have in you—"through the great confidence WHICH HE HAS towards you" [Alford]. Bengel better supports English Version, "We have sent … through the confidence WHICH WE FEEL in regard to your liberality."
23. fellow helper concerning you—Greek, "fellow worker towards you."
our brethren—the two mentioned in
messengers—rather, as the
Greek, "apostles": in the less strict sense (
of the churches—sent by the churches,
as we are by the Lord (
24. The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."
CHAPTER 9
1. For—connected with
write—emphatical: It is superfluous to "write," for you will have witnesses present [Bengel].
2. ready a year ago—to send off the
money, owing to the apostle's former exhortation (
your zeal—Greek, "the zeal from you," that is, on your part; propagated from you to others.
provoked—that is, stimulated.
very many—Greek, "the greater number," namely, of the Macedonians.
3. have I sent—we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived.
the brethren—(
should be in vain in this
behalf—"should be proved futile in this particular,"
however true in general (
as I said—as I was saying (
4. if they of Macedonia—rather as Greek, "if Macedonians."
unprepared—with your collection; see
we, not to say ye—Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you.
confident boasting—The oldest manuscripts read simply "confidence," namely, in your liberality.
5. that they would go before—Translate, "that they should," &c.
whereof ye had notice before—rather,
"promised before"; "long announced by me to the Macedonians" (
not as of covetousness—Translate, "not as matter of covetousness," which it would be, if you gave niggardly.
6. I say—Ellicott and others supply the ellipsis thus: "But remember this."
bountifully—literally, "with,"
or "in blessings." The word itself implies a beneficent
spirit in the giver (compare
7. according as he purposeth in his
heart—Let the full consent of the free will go with the gift
[Alford]. Opposed to "of necessity," as
"grudgingly" is opposed to "a cheerful giver" (
8. all grace—even in external goods, and even while ye bestow on others [Bengel].
that—"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.
sufficiency—so as not to need the help
of others, having yourselves from God "bread for your food" (
in all things—Greek, "in everything."
every good work—of charity to others,
which will be "your seed sown" (
9. As it is written—realizing the highly
blessed character portrayed in
He—the "good man" (
dispersed—as seed sown with full and
open hand, without anxious thought in what direction each grain may
fall. It is implied also that he has always what he may disperse
[Bengel]. So in
the poor—The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging."
his righteousness—Here "beneficence":
the evidence of his being righteous before God and man. Compare
remaineth—unexhausted and unfailing.
10. Translate, as in
minister—rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."
your seed—your means for liberality.
the fruits of your righteousness—the
heavenly rewards for your Christian charity (
11. Compare
bountifulness—Greek,
"single-minded liberality." Translated "simplicity,"
causeth through us—literally, "worketh through us"; that is, through our instrumentality as the distributors.
thanksgiving—on the part of the recipients.
12. Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."
13. by—through occasion of.
experiment—Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."
they—the recipients.
for your professed subjection—Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession.
your liberal distribution—Greek, "the liberality of your contribution in relation to them," &c.
14. Translate, "Themselves also with prayer
for you, longing after you on account of the exceeding grace of God
(resting) upon you." English Version is, however, good sense:
They glorify God (
15. his unspeakable gift—the gift of His
own Son, which includes all other inferior gifts (
CHAPTER 10
1. I Paul myself—no longer "we," "us,"
"our" (
by the meekness and gentleness of
Christ—He mentions these graces of Christ especially (
in presence—in personal appearance when present with you.
base—Greek, "lowly"; timid,
humbly diffident: opposed to "bold." "Am" stands here by ironical
concession for "am reputed to be" (compare
2. I beseech you—Intimating that, as he can beseech in letters, so he can be severe in their presence.
that I may not be—that I may not have to be bold, &c.
with that confidence—that authoritative sternness.
I think—I am minded to be.
as if we walked according to the flesh—His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.
3. For—Reason why they should regard him
"beseeching" them (
4. A confutation of those who try to propagate
their creed by force and persecution (compare
weapons—for punishing offending
members (
carnal—Translate, "fleshly," to
preserve the allusion to
mighty through God—Greek,
"mighty to God," that is, mighty before God: not humanly, but divinely
powerful. The power is not ours, but God's. Compare "fair to God," that
is, divinely fair (
pulling down—As the Greek is
the same as in
strongholds—(
5. imaginations—rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann].
high thing—So it ought to be
translated (
exalteth itself—
against the knowledge of God—True
knowledge makes men humble. Where there is exaltation of self, there
knowledge of God is wanting [Bengel].
Arrange the words following thus: "Bringing every thought (that is,
intent of the mind or will) into captivity to the obedience of
Christ," that is, to obey Christ. The three steps of the apostle's
spiritual warfare are: (1) It demolishes what is opposed to Christ; (2)
It leads captive; (3) It brings into obedience to Christ (
6. Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time.
when your obedience, &c.—He
charitably assumes that most of the Corinthian Church will act
obediently; therefore he says "YOUR
obedience." But perhaps some will act otherwise; in order, therefore,
to give all an opportunity of joining the obedient, he will not
prematurely exact punishment, but wait until the full number of those
gathered out to Christ has been "completed," and the remainder have
been proved incorrigible. He had acted already so at Corinth (
7. Do ye regard mere outward appearance (mere
external recommendations, personal appearance, voice, manner, oratory
of teachers present face to face, such as they admired in the
false teachers to the disparagement of Paul,
let him of himself think this again—He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [Bengel].
8. "For even if I were to boast somewhat more
exceedingly (than I do,
for edification … not for …
destruction—Greek, "for building up … not for
… CASTING DOWN" (the same
Greek as in
9. I say this lest I should seem to be
terrifying you, as children, with empty threats [Bengel]. Estius
explains, "I might boast more of my authority, but I forbear to do
so, that I may not seem as if," &c. But this ellipsis is harsh:
and
10. letters—implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs.
say they—Greek, "says one,"
"such a one" (
weak—(
11. think this—"consider this."
such will we be—or "are," in general, not merely shall we be at our next visit.
12. "We do not presume (irony) to judge
ourselves among, or in comparison with, some of them that commend
themselves." The charge falsely brought against him of commending
himself (
measuring themselves by themselves—"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind.
are not wise—with all their boasted
"wisdom" (
13. not boast … without …
measure—Greek, "to unmeasured bounds." There is no
limit to a man's high opinion of himself, so long as he measures
himself by himself (
distributed—apportioned [Alford].
a measure—as a measure [Alford].
to reach—"that we should reach as far
as even to you": not that he meant to go no further (
14. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."
15. "Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors."
when—"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long.
enlarged by you—Greek, "in your
case." Our success in your case will give us an important step towards
further progress beyond you (
according to our rule—according to our
divinely assigned apportionment of the area or sphere of our work; for
"we stretch not ourselves beyond our measure" (
abundantly—Greek, "unto
exceeding abundance": so as to exceed the limits we have yet reached
(
16. To—that is, so as to preach … beyond you (and) not to boast, &c.
in another man's line of things made ready to our hand—Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."
17. glorieth—Translate, to accord with
18. (
whom the Lord commendeth—to whom the
Lord has given as His "Epistle of commendation," the believers whom he
has been the instrument of converting: as was Paul's case (
is approved—can stand the test of the
final trial. A metaphor from testing metals (
CHAPTER 11
1. Would to God—Translate as Greek, "I would that."
bear with me—I may ask not
unreasonably to be borne with; not so the false apostles (
my—not in the oldest manuscripts.
folly—The Greek is a milder
term than that for "foolishness" in
and indeed bear—A request (so
2. For I am jealous—The justification of
his self-commendations lies in his zealous care lest they should fall
from Christ, to whom he, as "the friend of the Bridegroom" (
godly jealousy—literally, "jealousy of
God" (compare
I … espoused you—Paul uses a Greek term applied properly to the bridegroom, just as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ.
present you as a chaste virgin to
Christ—at His coming, when the heavenly marriage shall
take place (
3. I fear—(
subtilty—the utter foe of the
"simplicity" which is intent on ONE
object, Jesus, and seeks none "other," and no "other" and different
Spirit (
corrupted—so as to lose their virgin
purity through seducers (
in Christ—rather, "that is towards Christ."
4. if, &c.—which in fact is
impossible. However, if it were possible, ye might then bear with them
(see on
he that cometh—the high-sounding title
assumed by the false teachers, who arrogated Christ's own peculiar
title (Greek,
preacheth … receive—is preaching … ye are receiving.
Jesus—the "Jesus" of Gospel history. He therefore does not say "Christ," which refers to the office.
another … another—Greek, "another Jesus … a different Spirit … a different Gospel." Another implies a distinct individual of the same kind; different implies one quite distinct in kind.
which ye have not received—from us.
spirit … received … gospel … accepted—The will of man is passive in RECEIVING the "Spirit"; but it is actively concurrent with the will of God (which goes before to give the good will) in ACCEPTING the "Gospel."
ye might well bear with him—There
would be an excuse for your conduct, though a bad one (for ye ought to
give heed to no Gospel other than what ye have already heard from me,
5. For—My claim is superior to that of the false teachers, "For," &c.
I suppose—I reckon [Alford].
I was not—Greek, "That I have not been, and am not."
the very chiefest apostles—James,
Peter, and John, the witnesses of Christ's transfiguration and agony in
Gethsemane. Rather, "those overmuch apostles," those surpassers of
the apostles in their own esteem. This sense is proved by the fact
that the context contains no comparison between him and the apostles,
but only between him and the false teachers;
6. rude—Greek, "a common man"; a
"laic"; not rhetorically trained; unskilled in finish of diction.
have been … made manifest—Read
with the oldest manuscripts, "We have made things (Gospel truths)
manifest," thus showing our "knowledge." English Version would
mean, I leave it to yourselves to decide whether I be rude in speech
… : for we have been thoroughly (literally, "in everything") made
manifest among you (literally, "in respect to you"; "in relation to
you"). He had not by reserve kept back his "knowledge" in divine
mysteries from them (
in all things—The Greek rather
favors the translation, "among all men"; the sense then is, we have
manifested the whole truth among all men with a view to your benefit
[Alford]. But the Greek in
7. Have I—literally, "Or have I?" Connected with
abasing myself—in my mode of living,
waiving my right of maintenance, and earning it by manual labor;
perhaps with slaves as his fellow laborers (
ye … exalted—spiritually, by your admission to Gospel privileges.
because—"in that."
gospel of God—"of God" implies its divine glory to which they were admitted.
freely—"without charge."
8. I robbed—that is, took from them in
order to spare you more than what was their fair share of contribution
to my maintenance, for example, the Philippian Church (
wages—"subsidy."
to do you service—Greek, "with
a view to ministration to you"; compare "supplied" (Greek,
"in addition"),
9. wanted—"was in want."
chargeable—Greek, "burdensome,"
literally, "to torpify," and so to oppress. Jerome says it is a Cilician word (
the brethren which came—rather, as
Greek, "the brethren when they came." Perhaps Timotheus
and Silas (
supplied—Greek, "supplied in addition," namely, in addition to their former contributions; or as Bengel, in addition to the supply obtained by my own manual labor.
10. Greek, "There is (the) truth of
Christ in me that," &c. (
no man shall stop me of—The oldest manuscripts read, "This boasting shall not be shut (that is, stopped) as regards me." "Boasting is as it were personified … shall not have its mouth stopped as regards me" [Alford].
11. Love is often offended at its favors being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer.
12. I will do—I will continue to decline help.
occasion—Greek, "the occasion," namely, of misrepresenting my motives, which would be afforded to my detractors, if I accepted help.
that wherein they glory, they may be found even
as we—Bengel joins this clause
with "the occasion," namely, of glorying or boasting; the
occasion "that they may be found (a point wherein they glory) even as
we," that is, quite as disinterested, or virtually, quite as
gain-seeking and self-seeking. It cannot mean that the false teachers
taught gratuitously even as Paul (compare
13. For—reason why he is unwilling they should be thought like him [Bengel].
such—they and those like them.
false apostles—those "overmuch
apostles" (see on
deceitful workers—pretending to be "workmen" for the Lord, and really seeking their own gain.
14. is transformed—rather, "transforms
himself" (compare
15. no great thing—no difficult matter.
if his ministers also—as well as himself.
righteousness—answering to "light"
(
end—The test of things is the
end which strips off every specious form into which Satan's
agents may now "transform" themselves (compare
according to their works—not according to their pretensions.
16. I say again—again taking up from
if otherwise—but if ye will not grant this; if ye will think me a fool.
yet as a fool—"yet even as a fool
receive me"; grant me the indulgent hearing conceded even to one
suspected of folly. The Greek denotes one who does not rightly
use his mental powers; not having the idea of blame necessarily
attached to it; one deceived by foolish vanities, yet boasting himself
[Tittmann], (
that I—The oldest manuscripts read, "that I, too," namely, as well as they, may boast myself.
17. not after the Lord—By inspired guidance he excepts this "glorying" or "boasting" from the inspired authoritativeness which belongs to all else that he wrote; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account its aim, namely, to draw off the Corinthians from their false teachers to the apostle. Therefore this passage gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being made a justification of boasting in general, which is not ordinarily "after the Lord," that is, consistent with Christian humility.
foolishly—Greek, "in foolishness."
confidence of boasting—(
18. many—including the "false teachers."
after the flesh—as fleshly men are
wont to boast, namely, of external advantages, as their birth, doings,
&c. (compare
I will glory also—that is, I also will
boast of such fleshly advantages, to show you that even in these I am
not their inferiors, and therefore ought not to be supplanted by them
in your esteem; though these are not what I desire to glory in (
19. gladly—willingly. Irony. A plea why
they should "bear with" (
20. For—Ye may well "bear with" fools; for ye even "bear with" oppressors. Translate, "Ye bear with them."
a man—as the false apostles do.
bring you into bondage—to himself.
Translate "brings," not "bring"; for the case is not merely a supposed
case, but a case actually then occurring. Also "devours" (namely, by
exactions,
take of you—So the Greek
for "take" is used for "take away from" (
exalt himself—under the pretext of apostolic dignity.
smite you on the face—under the
pretext of divine zeal. The height of insolence on their part, and of
servile endurance on yours (
21. as concerning reproach—rather, "by way of dishonor (that is, self-disparagement) I say it."
as though we … weak—in not
similarly (
22. Hebrews … Israelites … the seed of
Abraham—A climax. "Hebrews," referring to the language
and nationality; "Israelites," to the theocracy and
descent from Israel, the "prince who prevailed with God" (
23. I speak as a fool—rather, as Greek, "I speak as if beside myself"; stronger than "as a fool."
I am more—namely, in respect to the
credentials and manifestations of my ministry, more faithful and
self-denying; and richer in tokens of God's recognition of my ministry.
Old authorities read the order thus, "In prisons above measures, in
stripes more abundantly" (English Version, less accurately,
"more frequent").
in death oft—(
24.
25. The beating by Roman magistrates at
Philippi (
once was I stoned—(
thrice … shipwreck—before the
shipwreck at Melita (
a night and a day … in the deep—probably in part swimming or in an open boat.
26. In—rather, "By": connected with
waters—rather, as Greek, "rivers," namely, perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antioch, crossed as it is by the torrents rushing down from Lebanon. So the traveller Sport lost his life.
robbers—perhaps in his journey from Perga to Antioch in Pisidia. Pisidia was notorious for robbers; as indeed were all the mountains that divided the high land of Asia from the sea.
the heathen—Gentiles.
in the city—Damascus,
false brethren—(
27. fastings—voluntary, in order
to kindle devotions (
cold … nakedness—"cold"
resulting from "nakedness," or insufficient clothing, as the
Greek often means: as "hunger and thirst" result from
"foodlessness." (Compare
28. without—"Beside" trials falling on
me externally, just recounted, there is "that which cometh upon
me (literally, the impetuous concourse to me of business;
properly, a crowd rising up against one again and again, and ready
to bear him down), the care of all the churches" (including those
not yet seen in the flesh,
the care—The Greek implies, "my anxious solicitude for all the churches."
29. I … weak—in condescending
sympathy with the weak (
offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended."
I burn not—The "I" in the Greek is emphatic, which it is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but I burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself" [Neander].
30. glory of … infirmities—A
striking contrast! Glorying or boasting of what others
make matter of shame, namely, infirmities; for instance, his
humbling mode of escape in a basket (
31. This solemn asseveration refers to what
follows. The persecution at Damascus was one of the first and greatest,
and having no human witness of it to adduce to the Corinthians, as
being a fact that happened long before and was known to few, he appeals
to God for its truth. Luke (
32. governor—Greek, "Ethnarch": a Jewish officer to whom heathen rulers gave authority over Jews in large cities where they were numerous. He was in this case under Aretas, king of Arabia. Damascus was in a Roman province. But at this time, A.D. 38 or 39, three years after Paul's conversion, A.D. 36, Aretas, against whom the Emperor Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operations. His possession of it was put an end to immediately after by the Romans [Neander]. Rather, it was granted by Caligula (A.D. 38) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we do have of their immediate imperial predecessors and successors [Alford].
CHAPTER 12
1. He proceeds to illustrate the "glorying in
infirmities" (
of—that is, from the Lord;
Christ,
2. Translate, "I know," not "I knew."
a man—meaning himself. But he
purposely thus distinguishes between the rapt and glorified
person of
in Christ—a Christian (
above—rather, simply "fourteen years
ago." This Epistle was written A.D.
55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to
Jerusalem (
I cannot tell—rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.
caught up—(
to the third heaven—even to,
&c. These raptures (note the plural, "visions,"
"revelations,"
3. Translate, "I know."
out of—Most of the oldest manuscripts read "apart from."
4. unspeakable—not in themselves,
otherwise Paul could not have heard them; but as the explanation
states, "which it is not lawful … to utter" [Alford]. They were designed for Paul's own
consolation, and not for communication to others. Some heavenly words
are communicable (
5. of myself—concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.
6. For—Not but that I might glory as to
"myself" (
think of me—Greek, "form his estimate respecting me."
heareth of me—Greek, "heareth
aught from me." Whatever haply he heareth from me in person. If on
account of healing a cripple (
7. exalted above measure—Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel].
abundance—Greek, "the excess"; exceeding greatness.
given … me—namely, by God (
thorn in the flesh—(
messenger of Satan—who is permitted by
God to afflict His saints, as Job (
to buffet me—In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."
8. For—"concerning this thing."
thrice—To his first and second prayer
no answer came. To his third the answer came, which satisfied his faith
and led him to bow his will to God's will. So Paul's master, Jesus,
thrice prayed on the Mount of Olives, in resignation to the
Father's will. The thorn seems (from
the Lord—Christ. Escape from the cross
is not to be sought even indirectly from Satan (
9. said—literally, "He hath said," implying that His answer is enough [Alford].
is sufficient—The trial must endure,
but the grace shall also endure and never fail thee [Alford], (
my strength—Greek, "power."
is made perfect—has its most perfect manifestation.
in weakness—Do not ask for sensible
strength, FOR My power is perfected in
man's "strengthlessness" (so the Greek). The "for" implies, thy
"strengthlessness" (the same Greek as is translated "weakness";
and in
10. take pleasure in—too strongly. Rather as the Greek, "I am well contented in."
infirmities—the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.
reproaches—"insults."
when—in all the cases just specified.
then—then especially.
strong—"powerful" in "the
power of Christ" (
11. in glorying—omitted in the oldest manuscripts. "I am become a fool." He sounds a retreat [Bengel].
ye—emphatic. "It is YE who have compelled me; for I ought to have been commended by you," instead of having to commend myself.
am I behind—rather as Greek, "was I behind" when I was with you?
the very chiefest—rather, as in
though I be nothing—in myself (
12. Truly, &c.—There is understood some such clause as this, "And yet I have not been commended by you."
in all patience, in signs, &c.—The
oldest manuscripts omit "in." "Patience" is not one of the "signs," but
the element IN which they were wrought: endurance of opposition which
did not cause me to leave off working [Alford]. Translate, "In … patience, BY signs," &c. His mode of expression is modest,
putting himself, the worker, in the background, "were wrought," not
"I wrought." As the signs have not been transmitted to
us, neither has the apostleship. The apostles have no literal
successors (compare
mighty deeds—palpable works of divine omnipotence. The silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatory, not controversial. The passing allusions to miracles in seven Epistles prove that the writers were not enthusiasts to whom miracles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marked by a calm air of assurance, as of facts acknowledged on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then you have a greater difficulty than ever, namely, to account for the rise of Christianity; so that the infidel has something infinitely more difficult to believe than that which he rejects, and which the Christian more rationally accepts.
13. wherein you were inferior—that is, were treated with less consideration by me than were other churches.
I myself—I made a gain of you
neither myself, nor by those others whom I sent,
Titus and others (
wrong—His declining support from the
Corinthians might be regarded as the denial to them of a privilege, and
a mark of their spiritual inferiority, and of his looking on them with
less confidence and love (compare
14. the third time—See Introduction to the first Epistle. His
second visit was probably a short one (
not yours, but you—(
children … parents—Paul was
their spiritual father (
15. I will … spend—all I have.
be spent—all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself.
for you—Greek, "for your souls"; not for your mere bodies.
the less I be loved—Love rather descends than ascends [Bengel]. Love him as a true friend who seeks your good more than your good will.
16. I did not burden you—The "I" in the
Greek is emphatic. A possible insinuation of the Corinthians is
hereby anticipated and refuted: "But, you may say, granted that
I did not burden you myself; nevertheless, being crafty,
I caught you (in my net) with guile"; namely, made a gain of you by
means of others (
17. Paul's reply: You know well I did not. My associates were as distinterested as myself. An important rule to all who would influence others for good.
18. I desired Titus—namely, to go unto
you. Not the mission mentioned
a brother—rather "OUR (literally, 'the') brother"; one well known to
the Corinthians, and perhaps a Corinthian; probably one of the two
mentioned in
same spirit—inwardly.
steps—outwardly.
19. Again—The oldest manuscripts read,
"This long time ye think that we are excusing ourselves unto
you? (Nay). It is before God (as opposed to 'unto you') that we
speak in Christ" (
20. For—Assigning cause why they needed to be thus spoken to "for their edification"; namely, his fear that at his coming he should find them "not such as he would," and so he should be found by them "such as they would not" like, namely, severe in punishing misconduct.
debates—Greek, "strifes," "contentions."
envyings—The oldest manuscripts read "envying," singular.
strifes—"factions," "intrigues," "factious schemes" [Wahl]. Ambitious self-seeking; from a Greek root, "to work for hire."
backbitings, whisperings—open
"slanderings," and "whispering backbitings" (
swellings—arrogant elation; puffing up
of yourselves.
21. my God—his God, however trying the humiliation that was in store for him.
will humble me—The indicative implies that the supposition will actually be so. The faithful pastor is "humbled" at, and "bewails" the falls of his people, as though they were his own.
sinned already—before my last coming [Bengel], that is, before the second visit which he paid, and in which he had much at Corinth to rebuke.
have not repented—shall not have repented [Alford].
uncleanness—for example, of married
persons (
fornication—among the unmarried.
CHAPTER 13
1. This is the third time I am coming to
you—not merely preparing to come to you. This proves
an intermediate visit between the two recorded in
In the mouth of two or three witnesses shall
every word be established—Quoted from
2. Rather, "I have already said (at my second
visit), and tell you (now) beforehand, AS (I did) WHEN I WAS PRESENT THE SECOND TIME, SO also NOW in my absence (the oldest manuscripts omit
the 'I write,' which here wrongly follows in English Version
Greek text) to them which heretofore have sinned (namely, before my
second visit,
if I come again, &c.—that is,
whensoever I come again (
3. Since—The reason why he will not
spare: Since ye challenge me to give a "proof" that Christ speaks in
me. It would be better if ye would "prove your own selves"
(
which—"who" (Christ).
is not weak—in relation to you, by me and in this very Epistle, in exercising upon you strong discipline.
mighty in you—has given many proofs of
His power in miracles, and even in punishing offenders (
4. though—omitted in some of the oldest manuscripts; then translate, "For He was even crucified," &c.
through weakness—Greek, "from
weakness"; that is, His assumption of our weakness was the source, or
necessary condition, from which the possibility of His
crucifixion flowed (
by—Greek, "from"; "owing to."
the power of God—the Father (
weak in him—that is, in virtue of our
union with Him, and after His pattern, weakness predominates in us for
a time (exhibited in our "infirmities" and weak "bodily presence,"
we shall live with him—not only
hereafter with Him, free from our present infirmities, in the
resurrection life (
5. Examine—Greek, "Try (make trial of) yourselves."
prove your own selves—This should be
your first aim, rather than "seeking a proof of Christ speaking in
me" (
your own selves—I need not speak much
in proof of Christ being in me, your minister (
except ye be reprobates—The
Greek softens the expression, "somewhat reprobates," that
is, not abiding the "proof" (alluding to the same word in
the context); failing when tested. Image from metals (
6. we … not reprobates—not
unable to abide the proof to which ye put us (
7. I pray—The oldest manuscripts read, "we pray."
not that we should appear approved—not to gain credit for ourselves, your ministers, by your Christian conduct; but for your good [Alford]. The antithesis to "reprobates" leads me to prefer explaining with Bengel, "We do not pray that we may appear approved," by restraining you when ye do evil; "but that ye should do what is right" (English Version, "honest").
though we be as reprobates—though we be thereby deprived of the occasion for exercising our apostolic power (namely, in punishing), and so may appear "as reprobates" (incapable of affording proof of Christ speaking in us).
8. Our apostolic power is given us that we may
use it not against, but for the furtherance of, the truth. Where you
are free from fault, there is no scope for its exercise: and this I
desire. Far be it from me to use it against the innocent, merely in
order to increase my own power (
9. are glad—Greek, "rejoice."
when we are weak—having no occasion
for displaying our power; and so seeming "weak," as being compassed
with "infirmities" (
ye … strong—"mighty" in faith and the fruits of the Spirit.
and—not in the oldest manuscripts.
we wish—Greek, "pray for."
your perfection—literally, "perfect
restoration"; literally, that of a dislocated limb. Compare
10. Therefore—because I wish the "sharpness" to be in my letters rather than in deeds [Chrysostom].
edification … not to destruction—for building up … not for casting down. To "use sharpness" would seem to be casting down, rather than building up; therefore he prefers not to have to use it.
11. farewell—meaning in Greek
also "rejoice"; thus in bidding farewell he returns to the point with
which he set out, "we are helpers of your joy" (
Be perfect—Become perfect by filling
up what is lacking in your Christian character (
be of good comfort—(
14. The benediction which proves the doctrine
of the Divine Trinity in unity. "The grace of Christ" comes first, for
it is only by it we come to "the love of God" the Father (
communion—joint fellowship, or
participation, in the same Holy Ghost, which joins in one catholic
Church, His temple, both Jews and Gentiles. Whoever has "the fellowship
of the Holy Ghost," has also "the grace of our Lord Jesus Christ," and
"the love of God"; and vice versa. For the three are inseparable, as
the three Persons of the Trinity itself [Chrysostom]. The doctrine of the Trinity was not
revealed clearly and fully till Christ came, and the whole scheme of
our redemption was manifested in Him, and we know the Holy Three in One
more in their relations to us (as set forth summarily in this
benediction), than in their mutual relations to one another
(
Amen—omitted in the oldest manuscripts. Probably added subsequently for the exigencies of public joint worship.
THE EPISTLE OF PAUL THE APOSTLE TO THE
GALATIANS
Commentary by A. R. Faussett
INTRODUCTION
The internal and
external evidence for Paul's authorship is conclusive. The style
is characteristically Pauline. The superscription, and allusions to the
apostle of the Gentiles in the first person, throughout the Epistle,
establish the same truth (
The Epistle was written "TO
THE CHURCHES OF Galatia" (
His PURPOSE, then, in
writing this Epistle was: (1) to defend his apostolic authority (
There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.
The STYLE combines the
two extremes, sternness. (
The TIME OF WRITING
was after the visit to Jerusalem recorded in
CHAPTER 1
Judaizing teachers had persuaded the Galatians that Paul had taught them the new religion imperfectly, and at second hand; that the founder of their church himself possessed only a deputed commission, the seal of truth and authority being in the apostles at Jerusalem: moreover, that whatever he might profess among them, he had himself at other times, and in other places, given way to the doctrine of circumcision. To refute this, he appeals to the history of his conversion, and to the manner of his conferring with the apostles when he met them at Jerusalem; that so far was his doctrine from being derived from them, or they from exercising any superiority over him, that they had simply assented to what he had already preached among the Gentiles, which preaching was communicated, not by them to him, but by himself to them [Paley]. Such an apologetic Epistle could not be a later forgery, the objections which it meets only coming out incidentally, not being obtruded as they would be by a forger; and also being such as could only arise in the earliest age of the Church, when Jerusalem and Judaism still held a prominent place.
1. apostle—in the earliest Epistles, the
two to the Thessalonians, through humility, he uses no title of
authority; but associates with him "Silvanus and Timotheus"; yet here,
though "brethren" (
of—Greek, "from." Expressing
the origin from which his mission came, "not from men,"
but from Christ and the Father (understood) as the source. "By"
expresses the immediate operating agent in the call. Not only was the
call from God as its ultimate source, but by Christ and
the Father as the immediate agent in calling him (
man—singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead.
raised him from the dead—implying
that, though he had not seen Him in His humiliation as the other
apostles (which was made an objection against him), he had seen and
been constituted an apostle by Him in His resurrection power
(
2. all the brethren—I am not alone in my
doctrine; all my colleagues in the Gospel work, travelling with me
(
the churches—Pessinus and Ancyra were
the principal cities; but doubtless there were many other churches in
Galatia (
3. from … from—Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.
4. gave himself—(
for our sins—which enslaved us to the present evil world.
deliver us from this—Greek,
"out of the," &c. The Father and Son are each said to "deliver us,"
&c. (
world—Greek, "age";
system or course of the world, regarded from a religious
point of view. The present age opposes the "glory" (
according to the will of God and our
Father—Greek, "of Him who is at once God [the
sovereign Creator] and our Father" (
5. be glory—rather, as
Greek, "be the glory"; the glory which is peculiarly and
exclusively His. Compare Note, see on
6. Without the usual expressions of
thanksgiving for their faith, &c., he vehemently plunges into his
subject, zealous for "the glory" of God (
I marvel—implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations.
so soon—after my last visit; when I
hoped and thought you were untainted by the Judaizing teachers. If this
Epistle was written from Corinth, the interval would be a little more
than three years, which would be "soon" to have fallen away, if they
were apparently sound at the time of his visit.
removed—Translate, "are being
removed," that is, ye are suffering yourselves so soon (whether
from the time of my last visit, or from the time of the first
temptation held out to you) [Paræus] to be removed by Jewish
seducers. Thus he softens the censure by implying that the Galatians
were tempted by seducers from without, with whom the chief guilt lay:
and the present, "ye are being removed," implies that their
seduction was only in process of being effected, not that it was
actually effected. Wahl, Alford, and others take the Greek as middle
voice. "ye are removing" or "passing over." "Shifting your ground"
[Conybeare and Howson]. But thus the point of Paul's oblique
reference to their misleaders is lost; and in
from him that called you—God the
Father (
into—rather, as Greek, "IN the grace of Christ," as the element
in which, and the instrument by which, God calls us to
salvation. Compare Note, see on
another—rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel.
7. another—A distinct Greek word
from that in
but—Translate, "Only that there are
some that trouble you," &c. (
would pervert—Greek, "wish to
pervert"; they could not really pervert the Gospel, though they could
pervert Gospel professors (compare
8. But—however weighty they may seem
"who trouble you." Translate as Greek, "Even though we," namely,
I and the brethren with me, weighty and many as we are (
angel—in which light ye at first
received me (compare
preach—that is, "should preach."
any other gospel … than—The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule."
9. said before—when we were visiting you
(so "before" means,
accursed—The opposite appears in
10. For—accounting for the strong language he has just used.
do I now—resuming the "now" of
or God?—Regard is to be had to God alone.
for if I yet pleased men—The oldest
manuscripts omit "for." "If I were still pleasing men," &c. (
servant of Christ—and so pleasing Him
in all things (
11. certify—I made known to you as to
the Gospel which was preached by me, that it is not after man, that is,
not of, by, or from man (
brethren—He not till now calls them so.
12. Translate, "For not even did I myself (any more than the other apostles) receive it from man, nor was I taught it (by man)." "Received it," implies the absence of labor in acquiring it. "Taught it," implies the labor of learning.
by the revelation of Jesus
Christ—Translate, "by revelation of [that is, from] Jesus
Christ." By His revealing it to me. Probably this took place during the
three years, in part of which he sojourned in Arabia (
13. heard—even before I came among you.
conversation—"my former way of life."
Jews' religion—The term, "Hebrew," expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy.
the church—Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ.
of God—added to mark the greatness of
his sinful alienation from God (
wasted—laid it waste: the opposite of "building it up."
14. profited—Greek, "I was becoming a proficient"; "I made progress."
above—beyond.
my equals—Greek, "Of mine own age, among my countrymen."
traditions of my fathers—namely, those
of the Pharisees, Paul being "a Pharisee, and son of a Pharisee" (
15. separated—"set me apart": in the
purposes of His electing love (compare
from … womb—Thus merit in me was
out of the question, in assigning causes for His call from
called me—on the way to Damascus
(
16. reveal his Son in me—within me, in
my inmost soul, by the Holy Spirit (
that I might preach—the present in the
Greek, which includes the idea "that I may preach Him,"
implying an office still continuing. This was the main
commission entrusted to him (
immediately—connected chiefly with "I
went into Arabia" (
I conferred not—Greek, "I had not further (namely, in addition to revelation) recourse to … for the purpose of consulting." The divine revelation was sufficient for me [Bengel].
flesh and blood—(
17. went I up—Some of the oldest manuscripts read, "went away."
to Jerusalem—the seat of the apostles.
into Arabia—This journey (not recorded
in Acts) was during the whole period of his stay at Damascus, called by
Luke (
returned—Greek "returned back again."
18. after three years—dating from my
conversion, as appears by the contrast to "immediately" (
abode—or "tarried" [Ellicott].
fifteen days—only fifteen days;
contrasting with the long period of three years, during which,
previously, he had exercised an independent commission in preaching: a
fact proving on the face of it, how little he owed to Peter in regard
to his apostolical authority or instruction. The Greek for "to
see," at the same time implies visiting a person important to
know, such as Peter was. The plots of the Jews prevented him
staying longer (
19. Compare
James, the Lord's brother—This
designation, to distinguish him from James the son of Zebedee, was
appropriate while that apostle was alive. But before Paul's second
visit to Jerusalem (
20. Solemn asseveration that his statement is true that his visit was but for fifteen days and that he saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instruction from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts.
21. I came into … Syria and
Cilicia—"preaching the faith" (
22. So far was I from being a disciple of the
apostles, that I was even unknown in the churches of Judea
(excepting Jerusalem,
23. Translate as Greek, "They were hearing": tidings were brought them from time to time [Conybeare and Howson].
he which persecuted us in times past—"our former persecutor" [Alford]. The designation by which he was known among Christians still better than by his name "Saul."
destroyed—Greek, "was destroying."
24. in me—"in my case." "Having understood the entire change, and that the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me" [Theodoret]. How different, he implies to the Galatians, their spirit from yours!
CHAPTER 2
1. Translate, "After fourteen years"; namely,
from Paul's conversion inclusive [Alford]. In the fourteenth year from his conversion
[Birks]. The same visit to Jerusalem as
in
Titus … also—specified on
account of what follows as to him, in
2. by revelation—not from being
absolutely dependent on the apostles at Jerusalem, but by independent
divine "revelation." Quite consistent with his at the same time, being
a deputy from the Church of Antioch, as
I … communicated unto
them—namely, "to the apostles and elders" (
privately—that he and the apostles at
Jerusalem might decide previously on the principles to be adopted and
set forward before the public council (
to them … of reputation—James,
Cephas, and John, and probably some of the "elders";
lest, &c.—"lest I should be
running, or have run, in vain"; that is, that they might see that I am
not running, and have not run, in vain. Paul does not himself
fear lest he be running, or had run, in vain; but lest he should, if he
gave them no explanation, seem so to them. His race was
the swift-running proclamation of the Gospel to the Gentiles (compare
"run," Margin, for "Word … have free course,"
3. But—So far were they from regarding
me as running in vain, that "not even Titus who was with me, who
was a Greek (and therefore uncircumcised), was compelled to be
circumcised." So the Greek should be translated. The "false
brethren,"
4. And that—that is, What I did
concerning Titus (namely, by not permitting him to be circumcised) was
not from contempt of circumcision, but "on account of the false
brethren" (
unawares—"in an underhand manner brought in."
privily—stealthily.
to spy out—as foes in the guise of friends, wishing to destroy and rob us of
our liberty—from the yoke of the ceremonial law. If they had found that we circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles.
bring us into bondage—The Greek future implies the certainty and continuance of the bondage as the result.
5. Greek, "To whom not even for an hour
did we yield by subjection." Alford
renders the Greek article, "with THE subjection required of us." The sense rather is,
We would willingly have yielded for love [Bengel] (if no principle was at issue), but not in
the way of subjection, where "the truth of the Gospel" (
might continue with you—Gentiles. We defended for your sakes your true faith and liberties, which you are now renouncing.
6. Greek, "From those who," &c. He meant to complete the sentence with "I derived no special advantage"; but he alters it into "they … added nothing to me."
accepteth—so as to show any
partiality; "respecteth no man's person" (
seemed to be somewhat—that is, not that they seemed to be what they were not, but "were reputed as persons of some consequence"; not insinuating a doubt but that they were justly so reputed.
in conference added—or "imparted"; the
same Greek as in
7. contrariwise—on the contrary. So far from adding any new light to ME, THEY gave in THEIR adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my independent course, namely, the innovation of preaching the Gospel without circumcision to the Gentiles.
when they saw—from the effects which I
showed them, were "wrought" (
was committed unto me—Greek, "I was entrusted with."
gospel of the uncircumcision—that is, of the Gentiles, who were to be converted without circumcision being required.
circumcision … unto Peter—Peter
had originally opened the door to the Gentiles (
8. he—God (
wrought effectually—that is, made the preached word efficacious to conversion, not only by sensible miracles, but by the secret mighty power of the Holy Ghost.
in Peter—Ellicott and others, translate, "For Peter." Grotius translates as English Version.
to—with a view to.
was mighty—Translate as before, the Greek being the same, "wrought effectually."
in me—"for (or 'in') me also."
9. James—placed first in the oldest
manuscripts, even before Peter, as being bishop of Jerusalem, and so
presiding at the council (
seemed—that is, were reputed to
be (see on
perceived the grace … given unto
me—(
gave to me and Barnabas the right hands of
fellowship—recognizing me as a colleague in the
apostleship, and that the Gospel I preached by special revelation to
the Gentiles was the same as theirs. Compare the phrase,
heathen—the Gentiles.
10. remember the poor—of the
Jewish Christians in Judea, then distressed. Paul and Barnabas
had already done so (
the same—the very thing.
I … was forward—or "zealous"
(
11. Peter—"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion.
come to Antioch—then the citadel of
the Gentile Church: where first the Gospel was preached to
idolatrous Gentiles, and where the name "Christians" was first
given (
to be blamed—rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.
12. certain—men: perhaps James' view (in
which he was not infallible, any more than Peter) was that the Jewish
converts were still to observe Jewish ordinances, from which he had
decided with the council the Gentiles should be free (
eat with … Gentiles—as in
withdrew—Greek, "began to withdraw," &c. This implies a gradual drawing back; "separated," entire severance.
13. the other—Greek, "the rest."
Jews—Jewish Christians.
dissembled likewise—Greek,
"joined in hypocrisy," namely, in living as though the law were
necessary to justification, through fear of man, though they knew from
God their Christian liberty of eating with Gentiles, and had availed
themselves of it already (
Barnabas also—"Even Barnabas": one
least likely to be led into such an error, being with Paul in first
preaching to the idolatrous Gentiles: showing the power of bad example
and numbers. In Antioch, the capital of Gentile Christianity and the
central point of Christian missions, the controversy first arose, and
in the same spot it now broke out afresh; and here Paul had first to
encounter the party that afterwards persecuted him in every scene of
his labors (
14. walked not uprightly—literally,
"straight": "were not walking with straightforward steps." Compare
truth of the gospel—which teaches that
justification by legal works and observances is inconsistent with
redemption by Christ. Paul alone here maintained the truth against
Judaism, as afterwards against heathenism (
Peter—"Cephas" in the oldest manuscripts
before … all—(
If thou, &c.—"If thou, although
being a Jew (and therefore one who might seem to be more bound to the
law than the Gentiles), livest (habitually, without scruple and from
conviction,
15, 16. Connect these verses together, and
read with most of the oldest manuscripts "But" in the beginning of
16. not justified by the works of the law—as the GROUND of justification. "The works of the law" are those which have the law for their object—which are wrought to fulfil the law [Alford].
but by—Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification.
Jesus Christ—In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition.
justified by the faith of Christ—that is, by Christ, the object of faith, as the ground of our justification.
for by the works of the law shall no flesh be
justified—He rests his argument on this as an axiom in
theology, referring to
17. Greek, "But if, seeking to be
justified IN (that is, in believing
union with) Christ (who has in the Gospel theory fulfilled the
law for us), we (you and I) ourselves also were found (in
your and my former communion with Gentiles) sinners (such
as from the Jewish standpoint that now we resume, we should be
regarded, since we have cast aside the law, thus having put ourselves
in the same category as the Gentiles, who, being without the law, are,
in the Jewish view, "sinners,"
18. Greek, "For if the things which I
overthrew (by the faith of Christ), those very things I build up again
(namely, legal righteousness, by subjecting myself to the law), I prove
myself (literally, 'I commend myself') a transgressor." Instead of
commending yourself as you sought to do (
19. Here Paul seems to pass from his exact
words to Peter, to the general purport of his argument on
the question. However, his direct address to the Galatians seems not to
be resumed till
For—But I am not a "transgressor" by
forsaking the law. "For," &c. Proving his indignant denial of the
consequence that "Christ is the minister of sin" (
I—here emphatical. Paul
himself, not Peter, as in the "I" (
through the law—which was my
"schoolmaster to bring me to Christ" (
am dead to the law—literally, "I died
to the law," and so am dead to it, that is, am passed from under
its power, in respect to non-justification or condemnation (
live unto God—(
20. I am crucified—literally, "I have
been crucified with Christ." This more particularizes the foregoing. "I
am dead" (
nevertheless I live; yet not
I—Greek, "nevertheless I live, no longer (indeed) I."
Though crucified I live; (and this) no longer that old man such as I
once was (compare
the life which I now live—as contrasted with my life before conversion.
in the flesh—My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [Luther].
I live by the faith, &c.—Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power.
loved me—His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love.
21. I do not frustrate the grace of God—I do not make it void, as thou, Peter, art doing by Judaizing.
for—justifying the strong expression "frustrate," or "make void."
is dead in vain—Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [Chrysostom].
CHAPTER 3
1. that ye should not obey the truth—omitted in the oldest manuscripts.
bewitched—fascinated you so that you have lost your wits. Themistius says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.
you—emphatical. "You, before whose
eyes Jesus Christ hath been graphically set forth (literally, in
writing, namely, by vivid portraiture in preaching) among
you, crucified" (so the sense and Greek order require rather
than English Version). As Christ was "crucified," so ye ought to
have been by faith "crucified with Christ," and so "dead to the
law" (
2. "Was it by the works of the law that ye
received the Spirit (manifested by outward miracles,
hearing of faith—Faith consists not in
working, but in receiving (
3. begun—the Christian life (
in the Spirit—Not merely was Christ
crucified "graphically set forth" in my preaching, but also "the
Spirit" confirmed the word preached, by imparting His spiritual gifts.
"Having thus begun" with the receiving His spiritual gifts, "are
ye now being made perfect" (so the Greek), that is, are
ye seeking to be made perfect with "fleshly" ordinances of the
law? [Estius]. Compare
4. Have ye suffered so many things—namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion.
in vain—fruitlessly,
needlessly, since ye might have avoided them by professing Judaism
[Grotius]. Or, shall ye, by falling from
grace, lose the reward promised for all your sufferings, so that they
shall be "in vain" (
yet—rather, "If it be really
(or 'indeed') in vain" [Ellicott]. "If,
as it must be, what I have said, 'in vain,' is really the fact" [Alford]. I prefer understanding it as a
mitigation of the preceding words. I hope better things of you, for I
trust you will return from legalism to grace; if so, as I
confidently expect, you will not have "suffered so many things in vain"
[Estius]. For "God has given you the
Spirit and has wrought mighty works among you" (
5. He … that ministereth—or
"supplieth," God (
worketh miracles among you—rather,
"IN you," as
doeth he it by the works of the
law—that is, as a consequence resulting from (so the
Greek) the works of the law (compare
6. The answer to the question in
7. they which are of faith—as the source
and starting-point of their spiritual life. The same phrase is in the
Greek of
the same—these, and these alone, to the exclusion of all the other descendants of Abraham.
children—Greek, "sons" (
8. And—Greek, "Moreover."
foreseeing—One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language.
would justify—rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification.
the heathen—rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles.
preached before the gospel—"announced
beforehand the Gospel." For the "promise" was substantially the Gospel
by anticipation. Compare
In thee—not "in thy seed," which is a
point not here raised; but strictly "in thee," as followers of thy
faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the
promised seed, namely, Christ (
all nations—or as above, "all the
Gentiles" (
be blessed—an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.
9. they—and they alone.
of faith—(See on
with—together with.
faithful—implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification.
10. Confirmation of
11. by the law—Greek, "IN the law." Both in and by are
included. The syllogism in this verse and
The just shall live by faith—(
12. doeth—Many depended on the law
although they did not keep it; but without doing, saith Paul, it is of
no use to them (
13. Abrupt exclamation, as he breaks away
impatiently from those who would involve us again in the curse
of the law, by seeking justification in it, to
"Christ," who "has redeemed us from its curse." The "us" refers
primarily to the Jews, to whom the law principally appertained, in
contrast to "the Gentiles" (
redeemed us—bought us off from
our former bondage (
being made—Greek, "having become."
a curse for us—Having become what we
were, in our behalf, "a curse," that we might cease to be a
curse. Not merely accursed (in the concrete), but a curse
in the abstract, bearing the universal curse of the whole human
race.
written—(
14. The intent of "Christ becoming a curse for
us"; "To the end that upon the Gentiles the blessing of Abraham (that
is, promised to Abraham, namely, justification by faith) might
come in Christ Jesus" (compare
that we might receive the promise of the
Spirit—the promised Spirit (
through faith—not by works. Here he
resumes the thought in
15. I speak after the manner of men—I take an illustration from a merely human transaction of everyday occurrence.
but a man's covenant—whose purpose it is far less important to maintain.
if it be confirmed—when once it hath been ratified.
no man disannulleth—"none setteth
aside," not even the author himself, much less any second party. None
does so who acts in common equity. Much less would the righteous God do
so. The law is here, by personification, regarded as a second
person, distinct from, and subsequent to, the promise of God. The
promise is everlasting, and more peculiarly belongs to God. The
law is regarded as something extraneous, afterwards introduced,
exceptional and temporary (
addeth—None addeth new conditions
"making" the covenant "of none effect" (
16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken.
promises—plural, because the same
promise was often repeated (
one … Christ—not in the
exclusive sense, the man Christ Jesus, but "Christ"
(Jesus is not added, which would limit the meaning), including
His people who are part of Himself, the Second Adam, and
Head of redeemed humanity.
17. this I say—"this is what I mean," by
what I said in
continued … of God—"ratified by
God" (
in Christ—rather, "unto Christ"
(compare
the law which was—Greek, "which
came into existence four hundred thirty years after" (
cannot—Greek, "doth not disannul."
make … of none effect—The
promise would become so, if the power of conferring the inheritance be
transferred from it to the law (
18. the inheritance—all the blessings to
be inherited by Abraham's literal and spiritual children, according to
the promise made to him and to his Seed, Christ, justification and
glorification (
but God, &c.—The Greek
order requires rather, "But to Abraham it was by promise that God hath
given it." The conclusion is, Therefore the inheritance is not
of, or from the law (
19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [Calvin].
added—to the original covenant of
promise. This is not inconsistent with
till the seed—during the period up
to the time when the seed came. The law was a preparatory
dispensation for the Jewish nation (
come—(Compare "faith came,"
the promise—(
ordained—Greek, "constituted" or "disposed."
by angels—as the instrumental
enactors of the law [Alford] God
delegated the law to angels as something rather alien to Him and severe
(
in the hand of a mediator—namely,
Moses.
20. "Now a mediator cannot be of one (but must
be of two parties whom he mediates between); but God is one"
(not two: owing to His essential unity not admitting of an
intervening party between Him and those to be blessed; but as the One Sovereign, His own representative, giving
the blessing directly by promise to Abraham, and, in its
fulfilment, to Christ, "the Seed," without new condition, and without a
mediator such as the law had). The conclusion understood is,
Therefore a mediator cannot appertain to God; and consequently,
the law, with its inseparable appendage of a mediator, cannot be the
normal way of dealing of God, the one, and unchangeable God, who dealt
with Abraham by direct promise, as a sovereign, not as one
forming a compact with another party, with conditions and a mediator
attached thereto. God would bring man into immediate communion with
Him, and not have man separated from Him by a mediator that keeps back
from access, as Moses and the legal priesthood did (
21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."
life—The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.
22. But—as the law cannot give life or righteousness [Alford]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [Bengel].
the scripture—which began to be
written after the time of the promise, at the time when the law was
given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's
command. Therefore he says, "the Scripture," not the "Law." Compare
concluded—"shut up," under
condemnation, as in a prison. Compare
all—Greek neuter, "the universe of things": the whole world, man, and all that appertains to him.
under sin—(
the promise—the inheritance
promised (
by faith of Jesus Christ—that is which is by faith in Jesus Christ.
might be given—The emphasis is on
"given": that it might be a free gift; not something earned by
the works of the law (
to them that believe—to them that have "the faith of (in) Jesus Christ" just spoken of.
23. faith—namely, that just mentioned
(
kept—Greek, "kept in ward": the
effect of the "shutting up" (
unto—"with a view to the faith,"
&c. We were, in a manner, morally forced to it, so that there
remained to us no refuge but faith. Compare the phrase,
which should afterwards, &c.—"which was afterwards to be revealed."
24. "So that the law hath been
(that is, hath turned out to be) our schoolmaster (or "tutor,"
literally, "pedagogue": this term, among the Greeks, meant a faithful
servant entrusted with the care of the boy from childhood to puberty,
to keep him from evil, physical and moral, and accompany him to his
amusements and studies) to guide us unto Christ," with whom we are no
longer "shut up" in bondage, but are freemen. "Children" (literally,
infants) need such tutoring (
might be—rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness—as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened—the law became a "schoolmaster to guide us unto Christ" [Neander]. The moral law shows us what we ought to do, and so we learn our inability to do it. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. This was the end of the whole system of sacrifices" [Tholuck].
25. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases.
26. children—Greek, "sons."
by—Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.
27. baptized into Christ—(
have put on Christ—Ye did, in that
very act of being baptized into Christ, put on, or clothe
yourselves with, Christ: so the Greek expresses. Christ is to
you the toga virilis (the Roman garment of the full-grown man,
assumed when ceasing to be a child) [Bengel]. Gataker
defines a Christian, "One who has put on Christ." The argument is, By
baptism ye have put on Christ; and therefore, He being the Son of God,
ye become sons by adoption, by virtue of His Sonship by generation.
This proves that baptism, where it answers to its ideal, is not
a mere empty sign, but a means of spiritual transference from the state
of legal condemnation to that of living union with Christ, and of
sonship through Him in relation to God (
28. There is in this sonship by faith in
Christ, no class privileged above another, as the Jews under the law
had been above the Gentiles (
bond nor free—Christ alike belongs to
both by faith; whence he puts "bond" before "free." Compare
Note, see on
neither male nor female—rather, as
Greek, "there is not male and female." There is no
distinction into male and female. Difference of sex makes no difference
in Christian privileges. But under the law the male sex had great
privileges. Males alone had in their body circumcision, the sign of the
covenant (contrast baptism applied to male and female alike);
they alone were capable of being kings and priests, whereas all of
either sex are now "kings and priests unto God" (
one—Greek, "one man";
masculine, not neuter, namely "one new man" in Christ (
29. and heirs—The oldest manuscripts
omit "and." Christ is "Abraham's seed" (
CHAPTER 4
1-7. The fact of God's sending His Son to
redeem us who were under the law (
the heir—(
child—Greek, "one under age."
differeth nothing, &c.—that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.
lord of all—by title and virtual
ownership (compare
2. tutors and governors—rather,
"guardians (of the person) and stewards (of the property)." Answering
to "the law was our schoolmaster" or "tutor" (
until the time appointed of the
father—in His eternal purposes (
3. we—the Jews primarily, and
inclusively the Gentiles also. For the "we" in
were in bondage—as "servants" (
under the elements—or "rudiments";
rudimentary religion teaching of a non-Christian character: the
elementary lessons of outward things (literally, "of the [outward]
world"); such as the legal ordinances mentioned,
4. the fulness of the time—namely, "the
time appointed by the Father" (
was come—Greek, "came."
sent forth—Greek, "sent
forth out of heaven from Himself" [Alford and Bengel].
The same verb is used of the Father's sending forth the Spirit (
his—emphatical. "His own Son."
Not by adoption, as we are (
made of a woman—"made" is used as in
made under the law—"made to be under
the law." Not merely as Grotius and
Alford explain, "Born subject to the law
as a Jew." But "made" by His Father's appointment, and His own
free will, "subject to the law," to keep it all, ceremonial and moral,
perfectly for us, as the Representative Man, and to suffer and exhaust
the full penalty of our whole race's violation of it. This constitutes
the significance of His circumcision, His being presented in the temple
(
5. To—Greek, "That He might redeem."
them … under the law—primarily
the Jews: but as these were the representative people of the world,
the Gentiles, too, are included in the redemption (
receive—The Greek implies the
suitableness of the thing as long ago predestined by God.
"Receive as something destined or due" (
6. because ye are sons—The gift of the
Spirit of prayer is the consequence of our adoption. The Gentile
Galatians might think, as the Jews were under the law before their
adoption, that so they, too, must first be under the law. Paul, by
anticipation, meets this objection by saying, Ye are sons, therefore ye need not be as children
(
the Spirit of his Son—By faith ye are
one with the Son, so that what is His is yours; His Sonship ensures
your sonship; His Spirit ensures for you a share in the same. "If any
man have not the Spirit of Christ, he is none of His" (
crying—Here the Spirit is regarded as the agent in praying,
and the believer as His organ. In
Abba, Father—The Hebrew says,
"Abba" (a Hebrew term), the Greek, "Father"
("Pater," a Greek term in the original), both united
together in one Sonship and one cry of faith, "Abba, Father." So "Even
so ('Nai,' Greek) Amen (Hebrew)," both meaning the
same (
7. Wherefore—Conclusion inferred from
thou—individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father."
heir of God through Christ—The oldest
manuscripts read, "an heir through God." This combines on behalf of
man, the whole before-mentioned agency, of THE
Trinity: the Father sent His Son and the Spirit; the Son has
freed us from the law; the Spirit has completed our sonship. Thus the
redeemed are heirs THROUGH the Triune
God, not through the law, nor through
fleshly descent [Windischmann in Alford]; (
heir—confirming
8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again.
then—when ye were "servants" (
ye knew not God—not opposed to
are no gods—that is, have no
existence, such as their worshippers attribute to them, in the nature
of things, but only in the corrupt imaginations of their worshippers
(see on
9. known God or rather are known of
God—They did not first know and love God, but
God first, in His electing love, knew and loved them as His, and
therefore attracted them to the saving knowledge of Him (
how—expressing indignant wonder at
such a thing being possible, and even actually occurring (
weak—powerless to justify: in
contrast to the justifying power of faith (
beggarly—contrasted with the
riches of the inheritance of believers in Christ (
elements—"rudiments." It is as if a schoolmaster should go back to learning the A, B, C'S [Bengel].
again—There are two Greek words
in the original. "Ye desire again, beginning afresh, to be in
bondage." Though the Galatians, as Gentiles, had never been under the
Mosaic yoke, yet they had been under "the elements of the world" (
ye desire—or "will."
Will-worship is not acceptable to God (
10. To regard the observance of certain days
as in itself meritorious as a work, is alien to the free spirit of
Christianity. This is not incompatible with observing the Sabbath or
the Christian Lord's day as obligatory, though not as a work
(which was the Jewish and Gentile error in the observance of days), but
as a holy mean appointed by the Lord for attaining the great end,
holiness. The whole life alike belongs to the Lord in the Gospel view,
just as the whole world, and not the Jews only, belong to Him. But as
in Paradise, so now one portion of time is needed wherein to draw off
the soul more entirely from secular business to God (
times—Greek, "seasons," namely, those of the three great feasts, the Passover, Pentecost, and Tabernacles.
years—The sabbatical year was about the time of writing this Epistle, A.D. 48 [Bengel].
11. lest—Greek, "lest haply." My fear is not for my own sake, but for yours.
12. be as I am—"As I have in my life among you cast off Jewish habits, so do ye; for I am become as ye are," namely, in the non-observance of legal ordinances. "The fact of my laying them aside among Gentiles, shows that I regard them as not at all contributing to justification or sanctification. Do you regard them in the same light, and act accordingly." His observing the law among the Jews was not inconsistent with this, for he did so only in order to win them, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.
ye have not injured me at all—namely,
at the period when I first preached the Gospel among you, and when I
made myself as you are, namely, living as a Gentile, not as a Jew.
You at that time did me no wrong; "ye did not despise my
temptation in the flesh" (
13. how through infirmity—rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them.
at the first—literally, "at the
former time"; implying that at the time of writing he had been
twice in Galatia. See my Introduction; also see on
14. my temptation—The oldest manuscripts
read, "your temptation." My infirmity, which was, or might have been, a
"temptation," or trial, to you, ye despised not, that is, ye
were not tempted by it to despise me and my message. Perhaps, however,
it is better to punctuate and explain as Lachmann, connecting it with
as an angel of God—as a
heaven-inspired and sent messenger from God: angel means
"messenger" (
as Christ—being Christ's
representative (
15. Where, &c.—Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favored with my ministry.
ye would have plucked out your own
eyes—one of the dearest members of the body—so highly
did you value me: a proverbial phrase for the greatest self-sacrifice
(
16. Translate, "Am I then become your
enemy (an enemy in your eyes) by telling you the truth" (
17. They—your flatterers: in contrast to Paul himself, who tells them the truth.
zealously—zeal in proselytism was
characteristic especially of the Jews, and so of Judaizers (
affect you—that is, court you (
not well—not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be.
they would exclude you—"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. Alford explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.
18. good to be zealously
affected—rather, to correspond to "zealously court" in
always—Translate and arrange the words
thus, "At all times, and not only when I am present with you." I
do not desire that I exclusively should have the privilege of
zealously courting you. Others may do so in my absence with my full
approval, if only it be in a good cause, and if Christ be faithfully
preached (
19. My little children—(
I travail in birth—that is, like a mother in pain till the birth of her child.
again—a second time. The former time
was when I was "present with you" (
Christ be formed in you—that you may
live nothing but Christ, and think nothing but Christ (
20. Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. Stuart].
now—as I was twice already. Speaking
face to face is so much more effective towards loving persuasion than
writing (
change my voice—as a mother (
I stand in doubt of you—rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.
21. desire—of your own accord madly courting that which must condemn and ruin you.
do ye not hear—do ye not consider the
mystic sense of Moses' words? [Grotius].
The law itself sends you away from itself to Christ [Estius]. After having sufficiently maintained his
point by argument, the apostle confirms and illustrates it by an
inspired allegorical exposition of historical facts, containing in them
general laws and types. Perhaps his reason for using allegory was to
confute the Judaizers with their own weapons: subtle, mystical,
allegorical interpretations, unauthorized by the Spirit, were their
favorite arguments, as of the Rabbins in the synagogues. Compare the
Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. Paul
meets them with an allegorical exposition, not the work of fancy, but
sanctioned by the Holy Spirit. History, if properly understood contains
in its complicated phenomena, simple and continually recurring
divine laws. The history of the elect people, like their legal
ordinances, had, besides the literal, a typical meaning (compare
22. (
Abraham—whose sons ye wish to be
(compare
a bond maid … a free woman—rather, as Greek, "the bond maid … the free woman."
23. after the flesh—born according to
the usual course of nature: in contrast to Isaac, who was born "by
virtue of the promise" (so the Greek), as the efficient
cause of Sarah's becoming pregnant out of the course of nature (
24. are an allegory—rather, "are allegorical," that is, have another besides the literal meaning.
these are the two covenants—"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so.
one from—that is, taking his
origin from Mount Sinai. Hence, it appears, he is treating of
the moral law (
which gendereth—that is, bringing
forth children unto bondage. Compare the phrase (
Agar—that is, Hagar.
25. Translate, "For this word, Hagar,
is (imports) Mount Sinai in Arabia (that is, among the
Arabians—in the Arabian tongue)." So Chrysostom explains. Haraut, the traveller, says
that to this day the Arabians call Sinai, "Hadschar," that is,
Hagar, meaning a rock or stone. Hagar twice fled
into the desert of Arabia (
answereth—literally, "stands in the same rank with"; "she corresponds to."
Jerusalem which now is—that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.
and—The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [Bengel].
26. This verse stands instead of the sentence
which we should expect, to correspond to
Jerusalem … above—(
free—as Sarah was; opposed to "she is
in bondage" (
all—omitted in many of the oldest
manuscripts, though supported by some. "Mother of us," namely,
believers who are already members of the invisible Church, the
heavenly Jerusalem, hereafter to be manifested (
27. (
thou barren—Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.
break forth—into crying.
cry—shout for joy.
many more—Translate as Greek,
"Many are the children of the desolate (the New Testament Church made
up in the greater part from the Gentiles, who once had not the
promise, and so was destitute of God as her husband), more than of
her which hath an (Greek, 'THE')
husband (the Jewish Church having God
for her husband,
28. we—The oldest manuscripts and
versions are divided between "we" and "ye." "We" better accords with
children of promise—not children
after the flesh, but through the promise (
29. persecuted—Ishmael "mocked" Isaac,
which contained in it the germ and spirit of persecution (
him … born after the Spirit—The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.
even so it is now—(
30.
Cast out—from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.
shall not be heir—The Greek is stronger, "must not be heir," or "inherit."
31. So then—The oldest manuscripts read,
"Wherefore." This is the conclusion inferred from what precedes. In
CHAPTER 5
1. The oldest manuscripts read, "in liberty
(so Alford, Moberley, Humphry,
and Ellicott. But as there is no
Greek for 'in,' as there is in translating in
2. Behold—that is, Mark what I say.
I Paul—Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries.
if ye be circumcised—not as Alford, "If you will go on being
circumcised." Rather, "If ye suffer yourselves to be circumcised,"
namely, under the notion of its being necessary to justification
(
Christ … profit …
nothing—(
3. For—Greek, "Yea, more"; "Moreover."
I testify … to every man—as well
as "unto you" (
that is circumcised—that submits to be circumcised. Such a one became a "proselyte of righteousness."
the whole law—impossible for man to
keep even in part, much less wholly (
4. Literally, "Ye have become void from
Christ," that is, your connection with Christ has become void (
whosoever of you are justified—"are being justified," that is, are endeavoring to be justified.
by the law—Greek, "IN the law," as the element in which justification is to take place.
fallen from grace—Ye no longer
"stand" in grace (
5. For—proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.
through the Spirit—Greek,
rather, "by the Spirit": in opposition to by the flesh (
the hope of righteousness—"We wait for
the (realization of the) hope (which is the fruit) of the righteousness
(that is, justification which comes) by (literally, 'from—out
of') faith,"
6. For—confirming the truth that it is
"by faith" (
in Jesus Christ—Greek, "in Christ Jesus." In union with Christ (the Anointed Saviour), that is, Jesus of Nazareth.
nor uncircumcision—This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.
faith which worketh by
love—Greek, "working by love." This corresponds to "a
new creature" (
7. Translate, "Ye were running well" in the
Gospel race (
who, &c.—none whom you ought to
have listened to [Bengel]: alluding to
the Judaizers (compare
hinder—The Greek means, literally, "hinder by breaking up a road."
not obey the truth—not submit yourselves to the true Gospel way of justification.
8. This persuasion—Greek,
"The persuasion," namely, to which you are yielding. There is a
play on words in the original, the Greek for persuasion
being akin to "obey" (
cometh not of—that is "from." Does not emanate from Him, but from an enemy.
that calleth you—(
9. A little leaven—the false
teaching of the Judaizers. A small portion of legalism, if it be
mixed with the Gospel, corrupts its purity. To add legal ordinances and
works in the least degree to justification by faith, is to undermine
"the whole." So "leaven" is used of false doctrine (
10. Greek, "I (emphatical: 'I on my
part') have confidence in the Lord with regard to you (
but he that troubleth you—(
shall bear—as a heavy burden.
his—his due and inevitable judgment from God. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, in God's goodness, will return to the right way, from that of the seducer who is doomed to judgment.
whosoever he be—whether great (
11. Translate, "If I am still preaching (as I
did before conversion) circumcision, why am I still persecuted?" The
Judaizing troubler of the Galatians had said, "Paul himself preaches
circumcision," as is shown by his having circumcised Timothy (
then—Presuming that I did so, "then,"
in that case, "the offense of (stumbling-block,
12. they … which trouble
you—Translate, as the Greek is different from
were even cut off—even as they desire
your foreskin to be cut off and cast away by circumcision, so
would that they were even cut off from your communion, being
worthless as a castaway foreskin (
13. The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you."
unto liberty—The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear.
only, &c.—Translate, "Only turn
not your liberty into an occasion for the flesh." Do not give
the flesh the handle or pretext (
but by love serve one
another—Greek, "Be servants (be in bondage) to one
another." If ye must be servants, then be servants to one
another in love. While free as to legalism, be bound by Love
(the article in the Greek personifies love in the abstract) to
serve one another (
14. all the law—Greek, "the whole
law," namely, the Mosaic law. Love to God is presupposed as the
root from which love to our neighbor springs; and it is in this
tense the latter precept (so "word" means here) is said to be
the fulfilling of "all the law" (
is fulfilled—Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together: the Gospel unites all men, and that in relation to God [Grotius].
15. bite—backbite the character.
devour—the substance by injuring,
extortion, &c. (
consumed, &c.—Strength of soul, health of body, character, and resources, are all consumed by broils [Bengel].
16. This I say then—Repeating in other
words, and explaining the sentiment in
Walk in the Spirit—Greek, "By
(the rule of) the (Holy) Spirit." Compare
the flesh—the natural man, out of
which flow the evils specified (
17. For—the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety.
the Spirit—not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh."
so that ye cannot do the things that ye
would—The Spirit strives against the flesh and its evil
influence; the flesh against the Spirit and His good influence, so
that neither the one nor the other can be fully carried out into
action. "But" (
18. "If ye are led (give yourselves up
to be led) by (Greek) the Spirit, ye are not under the
law." For ye are not working the works of the flesh (
19-23. Confirming
manifest—The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.
which are these—Greek, "such as," for instance.
Adultery—omitted in the oldest manuscripts.
lasciviousness—rather, "wantonness"
petulance, capricious insolence; it may display itself in
"lasciviousness," but not necessarily or constantly so (
20. witchcraft—sorcery; prevalent in
Asia (
hatred—Greek, "hatreds."
variance—Greek, "strife"; singular in the oldest manuscripts.
emulations—in the oldest manuscripts,
singular—"emulation," or rather, "jealousy"; for the sake of
one's own advantage. "Envyings" (
wrath—Greek, plural, "passionate outbreaks" [Alford].
strife—rather as Greek, "factions," "cabals"; derived from a Greek root, meaning "a worker for hire": hence, unworthy means for compassing ends, factious practices.
seditions—"dissensions," as to secular matters.
heresies—as to sacred things (see on
21. tell … before—namely, before the event.
I … told you in time past—when I was with you.
you—who, though maintaining
justification by the law, are careless about keeping the law (
not inherit … kingdom of
God—(
22. love—the leader of the band of
graces (
gentleness—Greek, "benignity," conciliatory to others; whereas "goodness," though ready to do good, has not such suavity of manner [Jerome]. Alford translates, "kindness."
faith—"faithfulness"; opposed to
"heresies" [Bengel]. Alford refers to
23. temperance—The Greek root implies self-restraint as to one's desires and lusts.
against such—not persons, but
things, as in
no law—confirming
24. The oldest manuscripts read, "They that
are of Christ Jesus"; they that belong to Christ Jesus; being "led by
(His) Spirit" (
have crucified the flesh—They nailed
it to the cross once for all when they became Christ's, on believing
and being baptized (
with the affections—Translate, "with
its passions." Thus they are dead to the law's condemning power, which
is only for the fleshly, and their lusts (
25. in … in—rather, as
Greek, "If we live (see on
26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.
provoking one another—an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.
CHAPTER 6
1. Brethren—An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (that is, caught in the very act [Alford and Ellicott]: BEFORE he expects: unexpectedly). Bengel explains the "before" in the Greek compound verb, "If a man be overtaken in a fault before ourselves": If another has really been overtaken in a fault the first; for often he who is first to find fault, is the very one who has first transgressed.
a fault—Greek, "a
transgression," "a fall"; such as a falling back into legal bondage.
Here he gives monition to those who have not so fallen, "the
spiritual," to be not "vainglorious" (
restore—The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state.
the spirit of meekness—the
meekness which is the gift of the Holy Spirit working in our
spirit (
considering thyself—Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself.
thou also be tempted—as is likely to
happen to those who reprove others without meekness (compare
2. If ye, legalists, must "bear burdens," then
instead of legal burdens (
so fulfil—or as other old manuscripts read, "so ye will fulfil," Greek, "fill up," "thoroughly fulfil."
the law of Christ—namely, "love"
(
3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow men, must be laid aside.
something—possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men.
when he is nothing—The Greek is
subjective: "Being, if he would come to himself, and look on the real
fact, nothing" [Alford] (
deceiveth himself—literally, "he
mentally deceives himself." Compare
4. his own work—not merely his own opinion of himself.
have rejoicing in himself
alone—Translate, "Have his (matter for) glorying in
regard to himself alone, and not in regard to another (namely, not in
regard to his neighbor, by comparing himself with whom, he has fancied
he has matter for boasting as that neighbor's superior)." Not that
really a man by looking to "himself alone" is likely to find cause for
glorying in himself. Nay, in
5. For (by this way,
6. From the mention of bearing one another's burdens, he passes to one way in which those burdens may be borne—by ministering out of their earthly goods to their spiritual teachers. The "but" in the Greek, beginning of this verse, expresses this: I said, Each shall bear his own burden; BUT I do not intend that he should not think of others, and especially of the wants of his ministers.
communicate unto him—"impart a share unto his teacher": literally, "him that teacheth catechetically."
in all good things—in every kind of
the good things of this life, according as the case may require
(
7. God is not mocked—The Greek
verb is, literally, to sneer with the nostrils drawn up in contempt.
God does not suffer Himself to be imposed on by empty words: He will
judge according to works, which are seeds sown for eternity of either
joy or woe. Excuses for illiberality in God's cause (
soweth—especially of his resources
(
that—Greek, "this"; this and nothing else.
reap—at the harvest, the end of the
world (
8. Translate, "He that soweth unto his own flesh," with a view to fulfilling its desires. He does not say, "His spirit," as he does say, "His flesh." For in ourselves we are not spiritual, but carnal. The flesh is devoted to selfishness.
corruption—that is, destruction (
9. (
in due season—in its own proper
season, God's own time (
faint not—literally, "be relaxed." Stronger than "be not weary." Weary of well-doing refers to the will; "faint not" to relaxation of the powers [Bengel]. No one should faint, as in an earthly harvest sometimes happens.
10. Translate, "So then, according as
(that is, in proportion as) we have season (that is, opportunity), let
us work (a distinct Greek verb from that for "do," in
them who are of the household—Every
right-minded man does well to the members of his own family (
11. Rather, "See in how large letters I
have written." The Greek is translated "how great" in
12. Contrast between his zeal in their behalf,
implied in
make a fair show—(
in the flesh—in outward things.
they—it is "these" who
constrain you—by example (
only lest—"only that they may not,"
&c. (compare
suffer persecution—They escaped in a great degree the Jews' bitterness against Christianity and the offense of the cross of Christ, by making the Mosaic law a necessary preliminary; in fact, making Christian converts into Jewish proselytes.
13. Translate, "For not even do they who
submit to circumcision, keep the law themselves (
that they may glory in your flesh—namely, in the outward change (opposed to an inward change wrought by the Spirit) which they have effected in bringing you over to their own Jewish-Christian party.
14. Translate, "But as for me (in
opposition to those gloriers 'in your flesh,'
in the cross—the atoning death on the
cross. Compare
our—He reminds the Galatians by this pronoun, that they had a share in the "Lord Jesus Christ" (the full name is used for greater solemnity), and therefore ought to glory in Christ's cross, as he did.
the world—inseparably allied to the
"flesh" (
is—rather, as Greek, "has been
crucified to me" (
15. availeth—The oldest manuscripts
read, "is" (compare
new creature—(
16. as many—contrasting with the "as
many,"
rule—literally, a straight rule, to detect crookedness; so a rule of life.
peace—from God (
mercy—(
Israel of God—not the Israel after the
flesh, among whom those teachers wish to enrol you; but the spiritual
seed of Abraham by faith (
17. let no man trouble me—by opposing my apostolic authority, seeing that it is stamped by a sure seal, namely, "I (in contrast to the Judaizing teachers who gloried in the flesh) bear (as a high mark of honor from the King of kings)."
the marks—properly, marks branded on
slaves to indicate their owners. So Paul's scars of wounds received for
Christ's sake, indicate to whom he belongs, and in whose free and
glorious service he is (
the Lord—omitted in the oldest manuscripts.
18. Brethren—Place it, as Greek,
"last" in the sentence, before the "Amen." After much rebuke and
monition, he bids them farewell with the loving expression of
brotherhood as his last parting word (see on
be with your spirit—which, I trust,
will keep down the flesh (
THE EPISTLE OF PAUL THE APOSTLE TO THE
EPHESIANS
Commentary by A. R. Faussett
INTRODUCTION
The headings (
Two theories, besides the ordinary one, have been
held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains
that it was addressed to the Church at Laodicea, and that it is the
Epistle to which Paul refers in
Paul's first visit to Ephesus (on the seacoast of
Lydia, near the river Cayster) is related in
This Epistle was addressed to the Ephesians during
the early part of his imprisonment at Rome, immediately after that to
the Colossians, to which it bears a close resemblance in many passages,
the apostle having in his mind generally the same great truths in
writing both. It is an undesigned proof of genuineness that the two
Epistles, written about the same date, and under the same
circumstances, bear a closer mutual resemblance than those written at
distant dates and on different occasions. Compare
The Church of Ephesus was made up of converts partly
from the Jews and partly from the Gentiles (
The object of the Epistle is "to set forth the
ground, the course, and the aim and end of THE
Church of the Faithful in Christ. He speaks to the Ephesians as
a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle
is spoken of in the singular, not in the plural, "churches." The
Church's foundation, its course, and its end, are his theme alike in
the larger and smaller divisions of the whole Epistle. "Everywhere the
foundation of the Church is in the will of the Father; the
course of the Church is by the satisfaction of the Son; the end
of the Church is the life in the Holy Spirit" [Alford]. Compare respectively
The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
CHAPTER 1
1. by—rather, "through the will
of God": called to the apostleship through that same "will" which
originated the Church (
which are at Ephesus—(See Introduction.)
to the saints … and to the
faithful—The same persons are referred to by both
designations, as the Greek proves: "to those who are saints, and
faithful in Christ Jesus." The sanctification by God is here put
before man's faith. The twofold aspect of salvation is thus
presented, God's grace in the first instance sanctifying us,
(that is, setting us apart in His eternal purposes as holy unto
Himself); and our faith, by God's gift, laying hold of salvation (
2. (
3. The doxologies in almost all the Epistles
imply the real sense of grace experienced by the writers and their
readers (
the God and Father of …
Christ—and so the God and Father of us who are in Him (
us—all Christians.
blessings—Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).
in heavenly places—a phrase
five times found in this Epistle, and not elsewhere (
in Christ—the center and source of all blessing to us.
4. hath chosen us—Greek,
"chose us out for Himself" (namely, out of the world,
in him—The repetition of the idea, "in
Christ" (
before the foundation of the
world—This assumes the eternity of the Son of God (
that we should be holy—positively
(
without blame—negatively (
before him—It is to Him the believer
looks, walking as in His presence, before whom he looks to be accepted
in the judgment (
in love—joined by Bengel and others with
5. predestinated—more special in respect
to the end and precise means, than "chosen" or
elected. We are "chosen" out of the rest of the world;
"predestinated" to all things that secure the inheritance for us
(
by Jesus—Greek, "through Jesus."
to himself—the Father (
the good pleasure of his will—So the
Greek (
6. (
wherein—Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted—a kindred Greek
word to "grace": charitos, echaritosen: translate, "graciously
accepted"; "made us subjects of His grace"; "embraced us in the arms of
His grace" (
in the beloved—pre-eminently so called
(
7. In whom—"the Beloved" (
we have—as a present possession.
redemption—Greek, "our
(literally, 'the') redemption"; THE redemption which is the grand subject of all
revelation, and especially of the New Testament (
through his blood—(
the forgiveness of sins—Greek,
"the remission of our transgressions": not merely
"pretermission," as the Greek (
riches of his grace—(
8. Rather, "which He made to abound towards us."
all wisdom and prudence—"wisdom" in
devising the plan of redeeming mankind; "prudence" in executing it by
the means, and in making all the necessary arrangements of Providence
for that purpose. Paul attributes to the Gospel of God's grace "all"
possible "wisdom and prudence," in opposition to the boasts of wisdom
and prudence which the unbelieving Jews and heathen philosophers and
false apostles arrogated for their teachings. Christ crucified, though
esteemed "foolishness" by the world, is "the wisdom of God" (
9. "He hath abounded," or "made (grace) to
abound toward us" (
the mystery—God's purpose of
redemption hidden heretofore in His counsels, but now revealed (
according to his good pleasure—showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.
purposed—(
in himself—God the Father. Bengel takes it, "in Him," that is,
Christ, as in
10. Translate, "Unto the dispensation
of the fulness of the times," that is, "which He purposed in Himself"
(
gather together in one—Greek,
"sum up under one head"; "recapitulate." The "good pleasure which He
purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek,
'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole
creation in Christ, the Head of angels, with whom He is linked by His
invisible nature, and of men with whom He is linked by His humanity; of
Jews and Gentiles; of the living and the dead (
11. In whom—by virtue of union to whom.
obtained an inheritance—literally, "We
were made to have an inheritance" [Wahl]. Compare
predestinated—(
purpose—repeated from "purposed"
(
counsel of his … will—(
12. (
who first trusted in Christ—rather (we
Jewish Christians), "who have before hoped in the Christ": who
before the Christ came, looked forward to His coming, waiting for the
consolation of Israel. Compare
13. In whom ye also—Ye Gentiles. Supply
as English Version, "trusted," from
the word of truth—the instrument of
sanctification, and of the new birth (
sealed—as God's confirmed children, by
the Holy Spirit as the seal (
that Holy Spirit of promise—rather, as
the Greek, "The Spirit of promise, even the Holy Spirit": The
Spirit promised both in the Old and New Testaments (
14. earnest—the first instalment paid as
a pledge that the rest will follow (
until—rather, "Unto the
redemption," &c.; joined thus, "ye were sealed (
of the purchased possession—God's
people purchased ("acquired," Greek) as His
peculiar (Greek) possession by the blood of Christ (
15. Wherefore—because ye are in Christ
and sealed by His Spirit (
I also—on my part, in return for God's so great benefits to you.
after I heard—ever since I have heard.
Not implying that he had only heard of their conversion: an
erroneous argument used by some against the address of this Epistle to
the Ephesians (see on
your faith—rather, as Greek, "the faith among you," that is, which many (not all) of you have.
love unto all the saints—of whatever
name, simply because they are saints. A distinguishing characteristic
of true Christianity (
16. (
of you—omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").
17. A fit prayer for all Christians.
the God of our Lord Jesus—appropriate
title here; as in
the Father of glory—(Compare
the spirit of wisdom—whose attribute
is infinite wisdom and who works wisdom in believers (
and revelation—whose function it is to
reveal to believers spiritual mysteries (
in the knowledge—rather, as
Greek (see on
18. understanding—The oldest
manuscripts, versions, and Fathers, read "heart." Compare the contrary
state of unbelieving, the heart being in fault (
the hope of his calling—the hope appertaining to His having called you; or, to the calling wherewith He has called you.
and—omitted in the oldest manuscripts and versions.
riches of the glory—(
his inheritance in the saints—The
inheritance which he has in store in the case of the saints. I prefer
explaining, "The inheritance which He has in his saints." (See on
19. exceeding—"surpassing."
power to us-ward who believe—The whole
of the working of His grace, which He is carrying on, and will carry
on, in us who believe. By the term "saints" (
according to—in accordance with, what might be expected from.
working—Greek, "the
energizing"; translate, "the effectual working" (
of his mighty power—Greek, "of the strength of His might."
20. in Christ—as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].
when he raised him—"in that He raised
Him." The raising of Christ is not only an earnest of our bodies being
hereafter raised, but has a spiritual power in it involving (by virtue
of our living union with Him, as members with the Head) the
resurrection, spiritually of the believer's soul now, and,
consequently, of his body hereafter (
set him—Greek, "made Him
sit." The glorious spirits stand about the throne of God, but
they do not sit at God's right hand (
at his own right hand—(
in the heavenly places—(
21. Greek, "Far (or high) above all
(
every name—every being whatever. "Any
other creature" (
in this world—Greek, "age,"
that is, the present order of things. "Things present …
things to come" (
that … to come—"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].
22. put … under—Greek, "put
in subjection under" (
gave … to the church—for her
special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church."
Had it been anyone save Him, her Head,
it would not have been the boon it is to the Church. But as He
is Head over all things who is also her Head (and she the body), all
things are hers (
23. his body—His mystical and spiritual,
not literal, body. Not, however, merely figurative, or metaphorical. He
is really, though spiritually, the Church's Head. His life is her life.
She shares His crucifixion and His consequent glory. He possesses
everything, His fellowship with the Father, His fulness of the Spirit,
and His glorified manhood, not merely for Himself, but for her,
who has a membership of His body, of His flesh, and of His bones (
fulness—"the filled-up receptacle"
[Eadie]. The Church is dwelt in and
filled by Christ. She is the receptacle, not of His inherent, but
of His communicated, plenitude of gifts and graces. As His is
the "fulness" (
filleth all in all—Christ as the
Creator, Preserver, and Governor of the world, constituted by God
(
CHAPTER 2
1. And you—"You also," among those who
have experienced His mighty power in enabling them to believe (
hath he quickened—supplied from
the Greek (
dead—spiritually. (
in trespasses … sins—in
them, as the element in which the unbeliever is, and through which he
is dead to the true life. Sin is the death of the soul.
2. the course of this world—the career
(literally, "the age," compare
the prince of the power of the air—the
unseen God who lies underneath guiding "the course of this world"
(
3. also we—that is, we also. Paul
here joins himself in the same category with them, passing from the
second person (
all—Jews and Gentiles.
our conversation—"our way of life"
(
fulfilling—Greek, doing.
mind—Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
and were by nature—He intentionally
breaks off the construction, substituting "and we were" for "and
being," to mark emphatically his and their past state by nature,
as contrasted with their present state by grace. Not merely is it, we
had our way of life fulfilling our fleshly desires, and so being
children of wrath; but we were by nature originally "children of
wrath," and so consequently had our way of life fulfilling our fleshly
desires. "Nature," in Greek, implies that which has grown
in us as the peculiarity of our being, growing with our growth, and
strengthening with our strength, as distinguished from that which has
been wrought on us by mere external influences: what is inherent, not
acquired (
children of wrath—not merely "sons,"
as in the Greek, "sons of disobedience" (
as others—Greek, "as the rest"
of mankind are (
4. God, who is rich—Greek "(as) being rich in mercy."
for—that is, "because of His
great love." This was the special ground of God's saving us; as
"rich in mercy" (compare
5. dead in sins—The best reading is in the Greek, "dead in our (literally, 'the') trespasses."
quickened—"vivified" spiritually, and
consequences hereafter, corporally. There must be a spiritual
resurrection of the soul before there can be a comfortable resurrection
of the body [Pearson] (
together with Christ—The Head being
seated at God's right hand, the body also sits there with Him [Chrysostom]. We are already seated there IN Him ("in Christ Jesus,"
by grace ye are saved—Greek,
"Ye are in a saved state." Not merely "ye are being saved," but ye "are
passed from death unto life" (
6. raised us up together—with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
made us sit together—with Christ,
namely, in His ascension. Believers are bodily in heaven in point of
right, and virtually so in spirit, and have each their own place
assigned there, which in due time they shall take possession of (
in Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
7. Greek, "That He might show forth
(middle reflexive voice; for His own glory,
kindness—"benignity."
through Christ—rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN Him."
8. For—illustrating "the exceeding
riches of His grace in kindness." Translate as in
through faith—the effect of the power
of Christ's resurrection (
and that—namely, the act of
believing, or "faith." "Of yourselves" stands in opposition to, "it
is the gift of God" (
9. Not of works—This clause stands in
contrast to "by grace," as is confirmed by
lest—rather, as Greek, "that no
man should boast" (
10. workmanship—literally, "a thing of
His making"; "handiwork." Here the spiritual creation, not the
physical, is referred to (
created—having been created (
unto good works—"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained—Greek, "before
made ready" (compare
that we should walk in them—not "be
saved" by them. Works do not justify, but the justified man works
(
11. The Greek order in the oldest
manuscripts is, "That in time past (literally, once) ye,"
&c. Such remembrance sharpens gratitude and strengthens faith
(
Gentiles in the flesh—that is, Gentiles in respect to circumcision.
called Uncircumcision—The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [Ellicott].
in the flesh made by hands—as opposed
to the true "circumcision of the heart in the Spirit, and not the
letter" (
12. without Christ—Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [Tittmann].
aliens—Greek, "alienated from,"
not merely "separated from." The Israelites were cut off from the
commonwealth of God, but it was as being self-righteous, indolent, and
unworthy, not as aliens and strangers [Chrysostom]. The expression, "alienated from," takes
it for granted that the Gentiles, before they had apostatized from the
primitive truth, had been sharers in light and life (compare
covenants of promise—rather, "…
of the promise," namely, "to thee and thy seed will I give this
land" (
having no … hope—beyond this
life (
without God—Greek, "atheists,"
that is, they had not "God" in the sense we use the word, the Eternal
Being who made and governs all things (compare
in the world—in contrast to belonging
to "the commonwealth of Israel." Having their portion and their all in
this godless vain world (
13. now—in contrast to "at that time"
(
in Christ Jesus—"Jesus" is here added,
whereas the expression before (
sometimes—Greek, "aforetime."
far off—the Jewish description of the
Gentiles. Far off from God and from the people of God (
are—Greek, "have been."
by—Greek, "in." Thus "the blood
of Christ" is made the seal of a covenant IN which their nearness to
God consists. In
14. he—Greek, "Himself" alone, pre-eminently, and none else. Emphatical.
our peace—not merely "Peacemaker," but
"Himself" the price of our (Jews' and Gentiles' alike) peace with God,
and so the bond of union between "both" in God. He took both into
Himself, and reconciled them, united, to God, by His assuming our
nature and our penal and legal liabilities (
the middle wall of
partition—Greek, "… of the partition" or
"fence"; the middle wall which parted Jew and Gentile.
There was a balustrade of stone which separated the court of the
Gentiles from the holy place, which it was death for a Gentile to pass.
But this, though incidentally alluded to, was but a symbol of the
partition itself, namely, "the enmity" between "both"
and God (
15. Rather, make "enmity" an apposition to
"the middle wall of partition"; "Hath broken down the middle wall of
partition (not merely as English Version, 'between us,'
but also between all men and God), to wit, the enmity (
the law of commandments contained
in—Greek, "the law of the commandments (consisting) in
ordinances." This law was "the partition" or "fence," which embodied
the expression of the "enmity" (the "wrath" of God against our sin, and
our enmity to Him,
making peace—primarily between all and
God, secondarily between Jews and Gentiles; He being "our peace." This
"peace-making" precedes its publication (
16. Translate, "might altogether reconcile
them both in one body (the Church,
slain the enmity—namely, that had been
between man and God; and so that between Jew and Gentile which had
resulted from it. By His being slain, He slew it (compare
thereby—Greek, "therein"; "in"
or "by the cross," that is, His crucifixion (
17. Translate, "He came and announced glad
tidings of peace." "He came" of His own free love, and "announced
peace" with His own mouth to the apostles (
and to them—The oldest manuscripts
insert "peace" again: "And peace to them." The repetition implies the
joy with which both alike would dwell again and again upon the welcome
word "peace." So
18. Translate, "For it is through Him (
19. Now, therefore—rather, "So then" [Alford].
foreigners—rather, "sojourners";
opposed to "members of the household," as "strangers" is to "fellow
citizens."
but—The oldest manuscripts add, "are."
with the saints—"the commonwealth of
(spiritual) Israel" (
of God—THE
Father; as Jesus Christ appears
in
20. Translate as Greek, "Built up
upon," &c. (participle; having been built up upon; omit,
therefore, "and are"). Compare
foundation of the apostles,
&c.—that is, upon their ministry and living example (compare
21. In whom—as holding together the whole.
fitly framed—so as exactly to fit together.
groweth—"is growing" continually. Here
an additional thought is added to the image; the Church has the
growth of a living organism, not the mere increase of a
building. Compare
holy—as being the "habitation of
God" (
22. are builded together—Translate, "are being builded together."
through—Greek, "in the
Spirit." God, by His Spirit in believers, has them for His
habitation (
CHAPTER 3
As the first chapter treated of THE Father's office; and the second, THE Son's, so this, that of THE Spirit.
1. of Jesus Christ—Greek, "Christ
Jesus." The office is the prominent thought in the latter
arrangement; the person, in the former. He here marks the
Messiahship of "Christ," maintained by him as the origin of his
being a "prisoner," owing to the jealousy of the Jews being roused at
his preaching it to the Gentiles. His very bonds were profitable
to ("for" or "in behalf of you") Gentiles (
2. If—The Greek does not imply
doubt: "Assuming (what I know to be the fact, namely) that ye have
heard," &c. "If, as I presume," The indicative in the Greek
shows that no doubt is implied: "Seeing that doubtless," &c. He by
this phrase delicately reminds them of their having heard from himself,
and probably from others subsequently, the fact. See Introduction, showing that these words do
not disprove the address of this Epistle to the Ephesians.
Compare
the dispensation—"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.
3. he made known—The oldest manuscripts
read, "That by revelation was the mystery (namely, of the
admission of the Gentiles,
as I wrote afore—namely, in this
Epistle (
4. understand my knowledge—"perceive my
understanding" [Alford], or
"intelligence." "When ye read," implies that, deep as are the mysteries
of this Epistle, the way for all to understand them is to read
it (
the mystery of Christ—The "mystery" is
Christ Himself, once hidden, but now revealed (
5. in other ages—Greek, "generations."
not made known—He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [Bengel]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.
unto the sons of men—men in their
state by birth, as contrasted with those illuminated "by the Spirit"
(Greek, "IN the Spirit," compare
as—The mystery of the call of the
Gentiles (of which Paul speaks here) was not unknown to the Old
Testament prophets (
6. Translate, "That the Gentiles are,"
&c. "and fellow members of the same body, and fellow
partakers of the (so the oldest manuscripts read, not 'His') promise, in Christ Jesus (added
in the oldest manuscripts), through the Gospel." It is "in
Christ Jesus" that they are made "fellow heirs" in the inheritance of
God: "of the same body" under the Head,
Christ Jesus; and "fellow partakers of
the promise" in the communion of THE Holy
Spirit (
7. Whereof—"of which" Gospel.
according to—in consequence of, and in accordance with, "the gift of the grace of God."
given—"which (gift of grace) was given
to me by (Greek, 'according to,' as in
8. am—Not merely was I in times
past, but I still am the least worthy of so high an office (compare
least of all saints—not merely "of all
apostles" (
is—Greek, "has been given."
among—omitted in the oldest
manuscripts Translate, "to announce to the Gentiles the glad
tidings of the unsearchable (
9. to make all men see—Greek, "to
enlighten all" (
fellowship—The oldest manuscripts
read, "economy," or "dispensation" (compare
from the beginning of the
world—Greek, "from (the beginning of) the ages."
Compare
in God—"hidden in" His counsels (
created all things by Jesus Christ—God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [Bengel]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."
10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.
now—first: opposed to "hidden from the
beginning of the world" (
unto the principalities and—Greek adds "the"
powers—unto the various orders of
good angels primarily, as these dwell "in the heavenly places"
in the highest sense; "known" to their adoring joy (
might be known—Translate, "may be known."
by the church—"by means of," or
"through the Church," which is the "theater" for the display of God's
manifold wisdom (
manifold wisdom—though essentially
one, as Christ is one, yet varying the economy in respect to places,
times, and persons (
11. which he purposed—Greek, "made." Ellicott translates, "wrought."
12. Translate, "our boldness and
our access (
13. "I entreat you not to be dispirited."
for you—in your behalf.
which is—rather, "which are
your glory," namely, inasmuch as showing that God loved you so much, as
both to give His Son for you, and to permit His apostles to suffer
"tribulations" for you [Chrysostom] in
preaching the Gospel to the Gentiles. See on
14. For this cause—Resuming the thread
of
bow my knees—the proper attitude in
humble prayer. Posture affects the mind, and is not therefore
unimportant. See Paul's practice (
unto the Father—The oldest manuscripts
omit "of our Lord Jesus Christ." But Vulgate and some very old
authorities retain them:
15. the whole family—Alford, Middleton,
and others translate, "every family": alluding to the several
families in heaven and in earth supposed to exist [Theophylact, Æcumenius, in Suicer, 2.633], the apostle thus being supposed to
imply that God, in His relation of Father to us His adopted children,
is the great prototype of the paternal relation wherever found. But the
idea that "the holy angels are bound up in spiritual families or
compaternities," is nowhere else in Scripture referred to. And
is named—derives its origin and
its name as sons of God. To be named, and to be, are one with
God. To bear God's name is to belong to God as His own
peculiar people (
16. according to—that is in abundance
consonant to the riches of His glory; not "according to" the narrowness
of our hearts.
by—Greek, "through"; "by means of His Spirit."
in—The Greek implies, "infused into."
the inner man—(
17. That—So that.
dwell—abidingly make His abode (
by faith—Greek, "through
faith," which opens the door of the heart to Jesus (
18. May be able—even still further. Greek, "May be fully able."
breadth … length … depth …
height—namely, the full dimensions of the spiritual temple,
answering to "the fulness of God" (
19. passeth—surpasseth, exceeds. The
paradox "to know … which passeth knowledge," implies that when he
says "know," he does not mean that we can adequately know; all
we know is, that His love exceeds far our knowledge of it, and with
even our fresh accessions of knowledge hereafter, will still exceed
them. Even as God's power exceeds our thoughts (
filled with—rather, as Greek,
"filled even unto all the fulness of God" (this is the grand
goal), that is, filled, each according to your capacity, with the
divine wisdom, knowledge, and love; "even as God is full," and
as Christ who dwells in your hearts, hath "all the fulness of the
Godhead dwelling in Him bodily" (
20. unto him—contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.
according to the power—the indwelling
Spirit (
21. Translate, "Unto Him be the glory
(that is, the whole glory of the gracious dispensation of salvation
just spoken of) in the Church (as the theater for the manifestation of
the glory,
CHAPTER 4
1. Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [Theodoret]. His bonds, too, are an argument which should enforce his exhortation.
vocation—Translate, "calling" to
accord, as the Greek does, with "called" (
2, 3. lowliness—In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, namely, the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves [Trench].
meekness—that spirit in which we
accept God's dealings with us without disputing and resisting; and also
the accepting patiently of the injuries done us by men, out of the
thought that they are permitted by God for the chastening and purifying
of His people (
4. In the apostle's creed, the article as to
THE Church properly follows that as to
THE Holy Ghost. To the Trinity naturally
is annexed the Church, as the house to its tenant, to God His temple,
the state to its founder [Augustine,
Enchiridion, c. 15]. There is yet to be a Church, not merely
potentially, but actually catholic or world-wide; then the Church and
the world will be co-extensive. Rome falls into inextricable error by
setting up a mere man as a visible head, antedating that consummation
which Christ, the true visible Head, at His appearing shall first
realize. As the "SPIRIT" is mentioned
here, so the "Lord" (Jesus),
hope—here associated with "the
Spirit," which is the "earnest of our inheritance" (
of your calling—the one "hope"
flowing from our "calling," is the element "IN" which we are "called" to live. Instead of
privileged classes, as the Jews under the law, a unity of dispensation
was henceforth to be the common privilege of Jew and Gentile alike.
Spirituality, universality, and unity, were designed to
characterize the Church; and it shall be so at last (
5. Similarly "faith" and "baptism" (the
sacramental seal of faith) are connected (
6. above—"over all." The "one God
over all" (in His sovereignty and by His grace) is the grand source and
crowning apex of unity (
through all—by means of Christ "who
filleth all things" (
in you all—The oldest manuscripts omit
"you." Many of the oldest versions and Fathers and old manuscripts
read, "in us all." Whether the pronoun be read or not, it must
be understood (either from the "ye,"
7. But—Though "one" in our common
connection with "one Lord, one faith, &c., one God," yet "each one
of us" has assigned to him his own particular gift, to be used for the
good of the whole: none is overlooked; none therefore can be dispensed
with for the edifying of the Church (
the measure—the amount "of the
gift of Christ" (
8. Wherefore—"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [Estius].
he saith—God, whose word the Scripture
is (
When he ascended—God is meant in the Psalm, represented by the ark,
which was being brought up to Zion in triumph by David, after that "the
Lord had given him rest round about from all his enemies" (
captivity—that is, a band of captives.
In the Psalm, the captive foes of David. In the antitypical meaning,
the foes of Christ the Son of David, the devil, death, the curse, and
sin (
gave gifts unto men—in the Psalm,
"received gifts for men," Hebrew, "among men,"
that is, "thou hast received gifts" to distribute among men. As
a conqueror distributes in token of his triumph the spoils of foes as
gifts among his people. The impartation of the gifts and graces of the
Spirit depended on Christ's ascension (
9. Paul reasons that (assuming Him to be God)
His ascent implies a previous descent; and that the
language of the Psalm can only refer to Christ, who first
descended, then ascended. For God the Father does not ascend or
descend. Yet the Psalm plainly refers to God (
lower parts of the earth—The
antithesis or contrast to "far above all heavens," is the argument of
Alford and others, to show that this
phrase means more than simply the earth, namely, the regions
beneath it, even as He ascended not merely to the visible
heavens, but "far above" them. Moreover, His design "that He might fill
all things" (
10. all heavens—Greek, "all
the heavens" (
might fill—In Greek, the action is continued to the present time, both "might" and "may fill," namely, with His divine presence and Spirit, not with His glorified body. "Christ, as God, is present everywhere; as glorified man, He can be present anywhere" [Ellicott].
11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," &c.
gave some, apostles—Translate, "some
to be apostles, and some to be prophets," &c. The men who filled
the office, no less than the office itself, were a divine gift [Eadie]. Ministers did not give themselves.
Compare with the list here,
12. For—with a view to; the ultimate aim. "Unto."
perfecting—The Greek implies correcting in all that is deficient, instructing and completing in number and all parts.
for—a different Greek word; the
immediate object. Compare
the ministry—Greek,
"ministration"; without the article. The office of the ministry is
stated in this verse. The good aimed at in respect to the Church (
edifying—that is, building up as the temple of the Holy Ghost.
13. come in—rather, "attain unto." Alford expresses the Greek order, "Until we arrive all of us at the unity," &c.
faith and … knowledge—Full unity
of faith is then found, when all alike thoroughly know
Christ, the object of faith, and that in His highest dignity as
"the Son of God" [De Wette] (
perfect man—unto the full-grown
man (
stature, &c.—The standard of
spiritual "stature" is "the fulness of Christ," that is, which Christ
has (
14. Translate, "To the end that"; the aim of
the bestowal of gifts stated negatively, as in
tossed to and fro—inwardly,
even without wind; like billows of the sea. So the Greek.
Compare
carried about—with every wind from without.
doctrine—"teaching." The various
teachings are the "winds" which keep them tossed on a sea of
doubts (
by—Greek, "in"; expressing "the evil atmosphere in which the varying currents of doctrine exert their force" [Ellicott].
sleight—literally, "dice playing." The player frames his throws of the dice so that the numbers may turn up which best suit his purpose.
of men—contrasted with Christ
(
and—Greek, "in."
cunning craftiness, whereby they lie in wait to
deceive—Translate as Greek, "craftiness tending to the
methodized system of deceit" ("the schemes of error") [Alford]. Bengel takes
"deceit," or "error," to stand for "the parent of error," Satan
(compare
15. speaking the truth—Translate,
"holding the truth"; "following the truth"; opposed to "error" or
"deceit" (
in love—"Truth" is never to be
sacrificed to so-called "charity"; yet it is to be maintained in
charity. Truth in word and act, love in manner and spirit, are the
Christian's rule (compare
grow up—from the state of "children" to that of "full-grown men." There is growth only in the spiritually alive, not in the dead.
into him—so as to be more and more incorporated with Him, and become one with Him.
the head—(
16. (
fitly joined together—"being fitly
framed together," as in
compacted—implying firm consolidation.
by that which every joint supplieth—Greek, "by means of every joint of the supply"; joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth.
effectual working—(
every part—Greek, "each one part"; each individual part.
maketh increase—Translate, as the
Greek is the same as
17. therefore—resuming the exhortation
which he had begun with, "I therefore beseech you that ye
walk worthy," &c. (
testify in the Lord—in whom (as our
element) we do all things pertaining to the ministry (
henceforth … not—Greek,
"no longer"; resumed from
other—Greek, "the rest of the Gentiles."
in the vanity, &c.—as their
element: opposed to "in the Lord." "Vanity of mind" is the waste
of the rational powers on worthless objects, of which idolatry is one
of the more glaring instances. The root of it is departure from the
knowledge of the true God (
18. More literally, "Being darkened in their
understanding," that is, their intelligence, or
perceptions (compare
alienated—This and "darkened," imply
that before the fall they (in the person of their first father) had
been partakers of life and light: and that they had
revolted from the primitive revelation (compare
life of God—that life whereby God
lives in His own people: as He was the life and light in
Adam before the irruption of death and darkness into human nature; and
as He is the life in the regenerate (
through—rather as Greek, "on
account of the ignorance," namely, of God. Wilful ignorance in the
first instance, their fathers not "choosing to retain God in their
knowledge." This is the beginning point of their misery (
because of—"on account of."
blindness—Greek, "hardness,"
literally, the hardening of the skin so as not to be sensible of touch.
Hence a soul's callousness to feeling (
19. past feeling—senseless, shameless,
hopeless; the ultimate result of a long process of "hardening," or
habit of sin (
given themselves over—In
lasciviousness—"wantonness" [Alford]. So it is translated in
to work all uncleanness—The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind."
with greediness—Greek, "in
greediness." Uncleanness and greediness of gain often go
hand in hand (
20. learned Christ—(
21. If so be that—not implying doubt; assuming what I have no reason to doubt, that
heard him—The "Him" is emphatic: "heard Himself," not merely heard about Him.
taught by him—Greek, "taught
IN Him," that is, being in vital union
with Him (
as the truth is in Jesus—Translate in
connection with "taught"; "And in Him have been taught, according as is
truth in Jesus." There is no article in the Greek. "Truth" is
therefore used in the most comprehensive sense, truth in its essence,
and highest perfection, in Jesus; "if according as it is thus in
Him, ye have been so taught in Him"; in contrast to "the vanity
of mind of the Gentiles" (
22. That ye—following "Ye have been
taught" (
concerning the former conversation—"in respect to your former way of life."
the old man—your old unconverted
nature (
is corrupt according to the deceitful
lusts—rather, "which is being corrupted ('perisheth,' compare
23. be renewed—The Greek (ananeousthai) implies "the continued renewal in the youth of the new man." A different Greek word (anakainousthai) implies "renewal from the old state."
in the spirit of your mind—As there is
no Greek for "in," which there is at
24. put on the new man—Opposed to "the
old man," which is to be "put off" (
after God, &c.—Translate, "Which
hath been created (once for all: so the Greek aorist means: in
Christ,
in righteousness—"IN" it as the element of the renewed man.
true holiness—rather, as the
Greek, "holiness of the truth"; holiness flowing from
sincere following of "the truth of God" (
25. Wherefore—From the general character of "the new man," there will necessarily result the particular features which he now details.
putting away—Greek, "having put away" once for all.
lying—"falsehood": the abstract.
"Speak ye truth each one with his neighbor," is quoted, slightly
changed, from
26. Be ye angry, and sin not—So the
Septuagint,
let not the sun go down upon your
wrath—"wrath" is absolutely forbidden; "anger" not so,
though, like poison sometimes used as medicine, it is to be used with
extreme caution. The sense is not, Your anger shall not be
imputed to you if you put it away before nightfall; but "let no
wrath (that is, as the Greek, personal 'irritation' or
'exasperation') mingle with your 'anger,' even though, the latter be
righteous, [Trench, Greek Synonyms of
the New Testament]. "Put it away before sunset" (when the
Jewish day began), is proverbial for put it away at once before
another day begin (
27. Neither give place—that is,
occasion, or scope, to the devil, by continuing in
"wrath." The keeping of anger through the darkness of night, is giving
place to the devil, the prince of darkness (
28. Greek, "Let him that stealeth." The imperfect or past tense is, however, mainly meant, though not to the exclusion of the present. "Let the stealing person steal no more." Bandits frequented the mountains near Ephesus. Such are meant by those called "thieves" in the New Testament.
but rather—For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite [Chrysostom]. The thief, when repentant, should labor more than he would be called on to do, if he had never stolen.
let him labour—Theft and idleness go together.
the thing which is good—in contrast with theft, the thing which was evil in his past character.
with his hands—in contrast with his former thievish use of his hands.
that he may have to give—"that he may
have wherewith to impart." He who has stolen should
exercise liberality beyond the restitution of what he has taken.
Christians in general should make not selfish gain their aim in honest
industry, but the acquisition of the means of greater usefulness to
their fellow men; and the being independent of the alms of others. So
Paul himself (
29. corrupt—literally, "insipid,"
without "the salt of grace" (
communication—language.
that which, &c.—Greek, "whatever is good."
use of edifying—literally, "for
edifying of the need," that is, for edifying where it is needed.
Seasonably edifying; according as the occasion and present needs of the
hearers require, now censure, at another time consolation. Even words
good in themselves must be introduced seasonably lest by our fault they
prove injurious instead of useful. Trench explains, Not vague generalities, which would
suit a thousand other cases equally well, and probably equally ill: our
words should be as nails fastened in a sure place, words suiting the
present time and the present person, being "for the edifying of the
occasion" (
minister—Greek, "give." The word spoken "gives grace to the hearers" when God uses it as His instrument for that purpose.
30. grieve not—A condescension to human
modes of thought most touching. Compare "vexed His Holy Spirit"
(
whereby ye are sealed—rather, "wherein
(or 'in whom') ye were sealed." As in
unto—kept safely against the day of
redemption, namely, of the completion of redemption in the
deliverance of the body as well as the soul from all sin and sorrow
(
31. bitterness—both of spirit and of speech: opposed to "kind."
wrath—passion for a time: opposed to "tender-hearted." Whence Bengel translates for "wrath," harshness.
anger—lasting resentment: opposed to "forgiving one another."
clamour—compared by Chrysostom to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider." "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [Chrysostom].
32. (
even as—God hath shown Himself "kind,
tender-hearted, and forgiving to you"; it is but just that you in turn
shall be so to your fellow men, who have not erred against you in the
degree that you have erred against God (
God for Christ's sake—rather as
Greek, "God in Christ" (
hath forgiven—rather as Greek, "forgave you." God has, once for all, forgiven sin in Christ, as a past historical fact.
CHAPTER 5
1. therefore—seeing that "God in Christ
forgave you" (
followers—Greek, "imitators" of
God, in respect to "love" (
as dear children—Greek, "as
children beloved"; to which
2. And—in proof that you are so.
walk in love—resuming
as Christ … loved us—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.
given himself for us—Greek,
"given Himself up (namely, to death,
offering and a sacrifice—"Offering"
expresses generally His presenting Himself to the Father, as the
Representative undertaking the cause of the whole of our lost race
(
for a sweet-smelling
savour—Greek, "for an odor of a sweet smell," that is,
God is well pleased with the offering on the ground of its
sweetness, and so is reconciled to us (
3. once named—Greek, "Let it not
be even named" (
4. filthiness—obscenity in act or gesture.
foolish talking—the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.
nor—rather, "or" (compare
jesting—Greek,
"eutrapelia"; found nowhere else in the New Testament: implying
strictly that versatility which turns about and adapts itself,
without regard to principle, to the shifting circumstances of the
moment, and to the varying moods of those with whom it may deal. Not
scurrile buffoonery, but refined "persiflage" and "badinage," for which
Ephesus was famed [Plautus, A
Boastful Soldier, 3.1,42-52], and which, so far from being
censured, was and is thought by the world a pleasant accomplishment. In
not convenient—"unseemly"; not such
"as become saints" (
rather giving of thanks—a happy play
on sounds in Greek, "eucharistia" contrasted with
"eutrapelia"; refined "jesting" and subtle humor sometimes
offend the tender feelings of grace; "giving of thanks" gives that real
cheerfulness of spirit to believers which the worldly try to get from
"jesting" (
5. this ye know—The oldest manuscripts read, "Of this ye are sure knowing"; or as Alford, "This ye know being aware."
covetous … idolater—(
hath—The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [Alford].
of Christ and of God—rather, as one
Greek article is applied to both, "of Christ and God," implying
their perfect oneness, which is consistent only with the doctrine that
Christ is God (compare
6. vain—empty, unreal words, namely,
palliations of "uncleanness,"
because of these
things—uncleanness, covetousness, &c. (
cometh—present, not merely "shall come." Is as sure as if already come.
children—rather, "sons of
disobedience" (
7. Here fellowship with wicked workers is
forbidden; in
8. sometimes—"once." The emphasis is on
"were." Ye ought to have no fellowship with sin, which is darkness, for
your state as darkness is now PAST.
Stronger than "in darkness" (
light—not merely "enlightened"; but
light enlightening others (
in—in union with the Lord, who is THE LIGHT.
children of light—not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.
9. fruit of the Spirit—taken by
transcribers from
10. Proving—construed with "walk" (
11. unfruitful works of darkness—Sins
are terminated in themselves, and therefore are called "works," not
"fruits" (
rather, &c.—Translate as
Greek, "rather even reprove them" (compare
12. The Greek order is, "For the things
done in secret by them, it is a shame even to speak of." The "for"
gives his reason for "not naming" (compare
13. that are reproved—rather, "when they
are reproved," namely, by you (
whatsoever doth make manifest—rather,
"everything that is (that is, suffers itself to be) made manifest (or
'shone upon,' namely, by your 'reproving,'
14. Wherefore—referring to the whole
foregoing argument (
Awake—The reading of all the oldest
manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to
activity. The words are a paraphrase of
Christ—"the true light," "the Sun of righteousness."
give thee light—rather, as
Greek, "shall shine upon thee" (so enabling thee by being "made
manifest" to become, and be, by the very fact, "light,"
15. that—rather as Greek, "See
how ye walk," &c. The double idea is compressed into one
sentence: "See (take heed) how ye walk," and "See that ye
walk circumspectly." The manner, as well as the act
itself, is included. See how ye are walking, with a view to your
being circumspect (literally, accurate, exact) in your
walk. Compare
not as fools—Greek, "not as unwise, but as wise."
16. Redeeming the time—(
because the days are evil—The days of
life in general are so exposed to evil, as to make it necessary to make
the most of the seasonable opportunity so long as it lasts (
17. Wherefore—seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
unwise—a different Greek word
from that in
understanding—not merely
knowing as a matter of fact (
the will of the Lord—as to how each
opportunity is to be used. The Lord's will, ultimately, is our
"sanctification" (
18. excess—worthless, ruinous, reckless prodigality.
wherein—not in the wine itself when
used aright (
but be filled with the Spirit—The
effect in inspiration was that the person was "filled" with an ecstatic
exhilaration, like that caused by wine; hence the two are here
connected (compare
19. (
to yourselves—"to one another." Hence soon arose the antiphonal or responsive chanting of which Pliny writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn among themselves by turns, to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence.
psalms—generally accompanied by an instrument.
hymns—in direct praise to God (compare
songs—the general term for lyric
pieces; "spiritual" is added to mark their being here restricted to
sacred subjects, though not merely to direct praises of God, but also
containing exhortations, prophecies, &c. Contrast the drunken
"songs,"
making melody—Greek, "playing and singing with an instrument."
in your heart—not merely with the
tongue; but the serious feeling of the heart accompanying the singing
of the lips (compare
to the Lord—See Pliny's letter quoted above: "To Christ as God."
20. thanks … for all things—even
for adversities; also for blessings, unknown as well as known (
unto God and the Father—the Fountain of every blessing in Creation, Providence, Election, and Redemption.
Lord Jesus Christ—by whom all things,
even distresses, become ours (
21. (
in the fear of God—All the oldest
manuscripts and authorities read, "in the fear of Christ." The believer passes from under the bondage
of the law as a letter, to be "the servant of Christ" (
22. (
as unto the Lord—Submissiveness is
rendered by the wife to the husband under the eye of Christ, and so is
rendered to Christ Himself. The husband stands to the wife in the
relation that the Lord does to the Church, and this is to be the ground
of her submission: though that submission is inferior in kind and
degree to that which she owes Christ (
23. (
even as—Greek, "as also."
and he is—The oldest manuscripts read,
"Himself (being) Saviour," omitting "and," and "is." In Christ's case,
the Headship is united with, nay gained by, His having SAVED the body
in the process of redemption; so that (Paul implies) I am not alleging
Christ's Headship as one entirely identical with that other, for He has
a claim to it, and office in it, peculiar to Himself [Alford]. The husband is not saviour of the wife, in
which particular Christ excels; hence, "But" (
24. Therefore—Translate, as
Greek, "But," or "Nevertheless," that is, though there be the
difference of headships mentioned in
their own—not in most of the oldest manuscripts, and not needed by the argument.
in every thing—appertaining to a
husband's legitimate authority; "in the Lord" (
25. "Thou hast seen the measure of obedience;
now hear also the measure of love. Do you wish your wife to obey you,
as the Church is to obey Christ? Then have a solicitude for her as
Christ had for the Church (
gave himself—Greek, "gave Himself up."
for it—Translate, "for her." The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.
26. sanctify—that is, consecrate her to
God. Compare
and cleanse—rather, as Greek, "cleansing," without the "and."
with the washing of water—rather as
Greek, "with," or "by the laver of the water,"
namely, the baptismal water. So it ought to be translated in
by the word—Greek, "IN the word." To be joined with "cleansing
it," or "her." The "word of faith" (
27. he—The oldest manuscripts and
authorities read, "That He might Himself present unto Himself
the Church glorious," namely, as a bride (
not having spot—(
28. Translate, "So ought husbands also
(thus the oldest manuscripts read) to love their own (compare
Note, see on
He that loveth his wife loveth
himself—So there is the same love and the same union of body
between Christ and the Church (
29. For—Supply, and we all love ourselves: "For no man," &c.
his own flesh—(
nourisheth—Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.
even as—Translate, "even as also."
the Lord—The oldest manuscripts read,
"Christ."
30. For—Greek, "Because" (
31. For—The propagation of the Church
from Christ, as that of Eve from Adam, is the foundation of the
spiritual marriage. The natural marriage, wherein "a man leaves father
and mother (the oldest manuscripts omit 'his') and is joined unto his
wife," is not the principal thing meant here, but the spiritual
marriage represented by it, and on which it rests, whereby Christ
left the Father's bosom to woo to Himself the Church out of a lost
world:
they two shall be one flesh—So the
Samaritan Pentateuch, the Septuagint, &c., read (
32. Rather, "This mystery is a great one."
This profound truth, beyond man's power of discovering, but
now revealed, namely, of the spiritual union of Christ and the
Church, represented by the marriage union, is a great one, of deep
import. See on
33. Nevertheless—not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.
CHAPTER 6
1. obey—stronger than the expression as
to wives, "submitting," or "being subject" (
in the Lord—Both parents and children
being Christians "in the Lord," expresses the element in which
the obedience is to take place, and the motive to obedience. In
right—Even by natural law we should render obedience to them from whom we have derived life.
2. Here the authority of revealed law is added to that of natural law.
which is … promise—The "promise"
is not made the main motive to obedience, but an incidental one. The
main motive is, because it is God's will (
first—in the decalogue with a special promise. The promise in the second commandment is a general one. Their duty is more expressly prescribed to children than to parents; for love descends rather than ascends [Bengel]. This verse proves the law in the Old Testament is not abolished.
3. long on the earth—In
4. fathers—including mothers; the fathers are specified as being the fountains of domestic authority. Fathers are more prone to passion in relation to their children than mothers, whose fault is rather over-indulgence.
provoke not—irritate not, by vexatious
commands, unreasonable blame, and uncertain temper [Alford].
nurture—Greek, "discipline,"
namely, training by chastening in act where needed (
admonition—training by words
(
of the Lord—such as the Lord approves, and by His Spirit dictates.
5. Servants—literally, "slaves."
masters according to the flesh—in
contrast to your true and heavenly Master (
fear and trembling—not slavish terror,
but (See on
singleness—without double-mindedness,
or "eye service" (
6. (
men-pleasers—not Christ-pleasers
(compare
doing the will of God—the unseen but ever present Master: the best guarantee for your serving faithfully your earthly master alike when present and when absent.
from the heart—literally, soul
(
7. good will—expressing his feeling
towards his master; as "doing the will of God from the heart" expresses
the source of that feeling (
8. any man doeth—Greek, "any man shall have done," that is, shall be found at the Lord's coming to have done.
the same—in full payment, in heaven's currency.
shall … receive—(
bond or free—(
9. the same things—Mutatis
mutandis. Show the same regard to God's will, and to your servants'
well-being, in your relation to them, as they ought to have in their
relation to you. Love regulates the duties both of servants and
masters, as one and the same light attempers various colors. Equality
of nature and faith is superior to distinctions of rank [Bengel]. Christianity makes all men brothers:
compare
threatening—Greek, "the threatening" which masters commonly use. "Masters" in the Greek, is not so strong a term as "despots": it implies authority, but not absolute domination.
your Master also—The oldest manuscripts read, "the Master both of them and you": "their Master and yours." This more forcibly brings out the equality of slaves and masters in the sight of God. Seneca [Thyestes, 607], says, "Whatever an inferior dreads from you, this a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants, so will He treat you.
neither … respect of persons—He
will not, in judging, acquit thee because thou art a master, or condemn
him because he is a servant (
10. my brethren—Some of the oldest
manuscripts omit these words. Some with Vulgate retain them. The
phrase occurs nowhere else in the Epistle (see, however,
be strong—Greek, "be strengthened."
in the power of his
might—Christ's might: as in
11. the whole armour—the armor of light
(
of God—furnished by God; not our own,
else it would not stand (
wiles—literally, "schemes sought
out" for deceiving (compare
the devil—the ruling chief of the foes
(
12. Greek, "For our wrestling
('the wrestling' in which we are engaged) is not against flesh,"
&c. Flesh and blood foes are Satan's mere tools, the real foe
lurking behind them is Satan himself, with whom our conflict is.
"Wrestling" implies that it is a hand-to-hand and foot-to-foot struggle
for the mastery: to wrestle successfully with Satan, we must wrestle
with God in irresistible prayer like
Jacob (
rulers of the darkness of this
world—Greek, "age" or "course of the world." But the
oldest manuscripts omit "of world." Translate, "Against the world
rulers of this (present) darkness" (
spiritual wickedness—rather as
Greek, "The spiritual hosts of wickedness." As
three of the clauses describe the power, so this fourth, the
wickedness of our spiritual foes (
in high places—Greek, "heavenly
places": in
13. take … of God—not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
the evil day—the day of Satan's
special assaults (
done all—rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.
14. Stand—The repetition in
having on—Greek, "having put on."
breastplate of righteousness—(
15. Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used).
the preparation—rather, "the
preparedness," or "readiness of," that is, arising from the "Gospel"
(
gospel of peace—(compare
16. Above all—rather, "Over all"; so as
to cover all that has been put on before. Three integuments are
specified, the breastplate, girdle, and shoes; two defenses, the helmet
and shield; and two offensive weapons, the sword and the spear
(prayer). Alford translates, "Besides
all," as the Greek is translated,
shield—the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
ye shall be able—not merely, "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).
of the wicked—rather "of the EVIL ONE." Faith conquers him (
17. take—a different Greek word
from that in
sword of the Spirit—that is, furnished
by the Spirit, who inspired the writers of the word of God (
18. always—Greek, "in every
season"; implying opportunity and exigency (
with all—that is, every kind of.
prayer—a sacred term for prayer in general.
supplication—a common term for a special kind of prayer [Harless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [Grotius].
in the Spirit—to be joined with
"praying." It is he in us, as the Spirit of adoption, who prays,
and enables us to pray (
watching—not sleeping (
thereunto—"watching unto" (with a view to) prayer and supplication.
with—Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints—as none is so perfect as not to need the intercessions of his fellow Christians.
19. for me—a different Greek
preposition from that in
that I may open my mouth
boldly—rather, "that there may be given to me 'utterance,' or
'speech' in the opening of my mouth (when I undertake to speak;
a formula used in set and solemn speech,
20. For—Greek, as in
an ambassador in bonds—a paradox.
Ambassadors were held inviolable by the law of nations, and could not,
without outrage to every sacred right, be put in chains. Yet Christ's
"ambassador is in a chain!" The Greek is singular. The
Romans used to bind a prisoner to a soldier by a single chain,
in a kind of free custody. So
21. that ye also—as I have been
discussing things relating to you, so that ye also may know about me
(compare
my affairs—Greek, "the things concerning me."
how I do—how I fare.
Tychicus—an Asiatic, and so a fit
messenger bearing the respective Epistles to Ephesus and Colosse (
a beloved brother—Greek,
"the beloved brother"; the same epithet as in
minister—that is, servant.
in the Lord—in the Lord's work.
22. for the same purpose—Greek,
"for this very purpose."
our affairs—Greek, "the things
concerning us," namely, concerning myself. "Aristarchus, my fellow
prisoner, and Marcus, sister's son to Barnabas" (
23. love with faith—Faith is presupposed
as theirs; he prays that love may accompany it (
24. Contrast the malediction on all who love
Him not (
in sincerity—Greek, "in
incorruption," that is, not as English Version, but "with an
immortal (constant) love" [Wahl].
Compare "that which is not corruptible" (
THE EPISTLE OF PAUL THE APOSTLE TO THE
PHILIPPIANS
Commentary by A. R. Faussett
INTRODUCTION
The INTERNAL EVIDENCE
for the authenticity of this Epistle is strong. The style, manner of
thought, and doctrine, accord with Paul's. The incidental allusions
also establish his authorship. Paley
[Horæ Paulinæ, ch. 7] instances the mention of the
object of Epaphroditus' journey to Rome, the Philippian contribution to
Paul's wants, Epaphroditus' sickness (
The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].
Philippi was the first (that is, the farthest
from Rome, and first which met Paul in entering Macedonia) Macedonian
city of the district, called Macedonia Prima (so called
as lying farthest eastward). The Greek (
Paul, with Silas and Timothy, planted the Gospel
there (
Though the Philippian Church was as yet free from
Judaizing influence, yet it needed to be forewarned of that danger
which might at any time assail it from without (
As to the state of the Church, we gather from
The OBJECT of the
Epistle is general: not only to thank the Philippians for their
contribution sent by Epaphroditus, who was now in returning to take
back the apostle's letter, but to express his Christian love and
sympathy, and to exhort them to a life consonant with that of Christ,
and to warn them against existing dissensions and future possible
assaults of Judaizers from without. It is remarkable in this Epistle
alone, as compared with the others, that, amidst many commendations,
there are no express censures of those to whom it is addressed. No
doctrinal error, or schism, has as yet sprung up; the only blemish
hinted at is, that some of the Philippian Church were somewhat wanting
in lowliness of mind, the result of which want was disputation. Two
women, Euodias and Syntyche, are mentioned as having erred in this
respect (
This Epistle was written from Rome during the
imprisonment, the beginning of which is related in
The STYLE is abrupt
and discontinuous, his fervor of affection leading him to pass rapidly
from one theme to another (
CHAPTER 1
1. Timotheus—mentioned as being well
known to the Philippians (
servants of Jesus Christ—The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.
all—so
bishops—synonymous with "presbyters"
in the apostolical churches; as appears from the same persons being
called "elders of the Church" at Ephesus (
2. Grace … peace—The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.
from … from—Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.
3. Translate, "In all my remembrance of you."
4. making request—Translate, "making my request."
for you all—The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.
with joy—the characteristic feature in
this Epistle, as love is in that to the Ephesians (compare
5. Ground of his "thanking God" (
6. confident—This confidence nerves
prayers and thanksgivings (
this very thing—the very thing
which he prays for (
he which hath begun—God (
a good work—Any work that God begins,
He will surely finish (
perform it until—"perfect it up to" [Alford, Ellicott, and others].
the day of … Christ—(
7. meet—Greek, "just."
to think this—to have the prayerful
confidence I expressed (
of you—literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.
because, &c.—Punctuate and
translate, "Because I have you in my heart (so
8. Confirmation of
record—that is, witness.
in the bowels of Jesus Christ—"Christ
Jesus" is the order in the oldest manuscripts. My yearning love
(so the Greek implies) to you is not merely from natural
affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus
Christ lives in Paul; wherefore Paul is not moved in the bowels (that
is, the tender love,
9. The subject of his prayer for them (
your love—to Christ, producing love
not only to Paul, Christ's minister, as it did, but also to one
another, which it did not altogether as much as it ought (
knowledge—of doctrinal and practical truth.
judgment—rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.
10. Literally, "With a view to your
proving (and so approving and embracing) the things that
excel" (
sincere—from a Greek root. Examined in the sunlight and found pure.
without offence—not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.
till—rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.
11. The oldest manuscripts read the singular,
"fruit." So
which are—"which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].
12. understand—Greek, "know." The Philippians probably had feared that his imprisonment would hinder the spread of the Gospel; he therefore removes this fear.
the things which happened unto me—Greek, "the things concerning me."
rather—so far is my imprisonment from
hindering the Gospel. Faith takes in a favorable light even what seems
adverse [Bengel] (
13. my bonds in Christ—rather as Greek, "So that my bonds have become manifest in Christ," that is, known, as endured in Christ's cause.
palace—literally, "Prætorium,"
that is, the barrack of the Prætorian guards attached to the
palace of Nero, on the Palatine hill at Rome; not the general
Prætorian camp outside of the city; for this was not connected
with "Cæsar's household," which
in all other places—so Chrysostom. Or else, "TO all the rest," that is, "manifest to all the other" Prætorian soldiers stationed elsewhere, through the instrumentality of the Prætorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome.
14. Translate as Greek, "And
that (
by my bonds—encouraged by my patience in bearing my bonds.
much more bold—Translate as Greek, "are more abundantly bold."
15. "Some indeed are preaching Christ
even for envy, that is, to carry out the envy which they
felt towards Paul, on account of the success of the Gospel in the
capital of the world, owing to his steadfastness in his imprisonment;
they wished through envy to transfer the credit of its progress from
him to themselves. Probably Judaizing teachers (
some also of—rather, "for"
good will—answering to "the brethren"
(
16, 17. The oldest manuscripts transpose these
verses, and read, "These (last) indeed out of love (to
Christ and me), knowing (the opposite of 'thinking' below) that I am
set (that is, appointed by God,
18. What follows from this? Does this trouble
me as they thought it would? "Notwithstanding" their unkind
thought to me, and self-seeking intention, the cause I have at
heart is furthered "every way" of preaching, "whether in pretense (with
a by motive,
19. turn to my salvation—"turn out
to me for, (or unto) salvation." This proclamation
of Christ every way will turn out to my spiritual good. Christ,
whose interests are my interests, being glorified thereby; and so the
coming of His kingdom being furthered, which, when it does come, will
bring completed "SALVATION" (
through your prayer and the supply—The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
20. According to my earnest
expectation—The Greek expresses, "expectation with
uplifted head (
in nothing I shall be ashamed—in
nothing have reason to be ashamed of "my work for God, or His work in
me" [Alford]. Or, "in nothing be
disappointed in my hope, but that I may fully obtain it"
[Estius]. So "ashamed" is used in
all boldness—"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed."
so now also—when "my body" is "in
bonds" (
Christ—not Paul, "shall be magnified."
life, or by death—Whatever be the issue, I cannot lose; I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we.
21. For—in either event (
to live is Christ—whatever life, time,
and strength, I have, is Christ's; Christ is the sole object for which
I live (
to die is gain—not the act of dying,
but as the Greek ("to have died") expresses, the state after
death. Besides the glorification of Christ by my death, which is my
primary object (
22. Rather as Greek, "But if to live in
the flesh (if), this (I say, the continuance in life which I am
undervaluing) be the fruit of my labor (that is, be the condition in
which the fruit of my ministerial labor is involved), then what
I shall choose I know not (I cannot determine with myself, if the
choice were given me, both alternatives being great goods alike)." So
Alford and Ellicott. Bengel
takes it as English Version, which the Greek will bear by
supposing an ellipsis, "If to live in the flesh (be my portion), this
(continuing to live) is the fruit of my labor," that is, this
continuance in life will be the occasion of my bringing in "the fruit
of labor," that is, will be the occasion of "labors" which are their
own "fruit" or reward; or, this my continuing "to live" will have this
"fruit," namely, "labors" for Christ. Grotius explains "the fruit of labor" as an idiom
for "worthwhile"; If I live in the flesh, this is worth my while, for
thus Christ's interest will be advanced, "For to me to live is Christ"
(
23. For—The oldest manuscripts read,
"But." "I know not (
24. to abide—to continue somewhat longer.
for you—Greek, "on your account"; "for your sake." In order to be of service to you, I am willing to forego my entrance a little sooner into blessedness; heaven will not fail to be mine at last.
25. Translate, "And being confident of this."
I know, &c.—by prophetical
intimations of the Spirit. He did not yet know the issue, as far as
human appearances were concerned (
joy of faith—Greek, "joy in your faith."
26. Translate, "That your matter of glorying
(or rejoicing) may abound in Christ Jesus in me (that is, in my
case; in respect to me, or for me who have been granted
to your prayers,
27. Only—Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances [Bengel].
let your conversation be—(Compare
I … see … hear—so
your affairs—your state.
in one spirit—the fruit of partaking
of the Holy Spirit (
with one mind—rather as Greek, "soul," the sphere of the affections; subordinate to the "Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul" [Bengel].
striving together—with united effort.
28. terrified—literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.
which—your not being terrified.
evident token of perdition—if they
would only perceive it (
to you of salvation—The oldest manuscripts read, "of your salvation"; not merely your temporal safety.
29. For—rather, a proof that this is an evident token from God of your salvation, "Because," &c.
it is given—Greek, "it has
been granted as a favor," or "gift of grace." Faith is the
gift of God (
believe on him—"To believe Him," would merely mean to believe He speaks the truth. "To believe on Him," is to believe in, and trust through, Him to obtain eternal salvation. Suffering for Christ is not only not a mark of God's anger, but a gift of His grace.
30. ye saw in me—(
CHAPTER 2
1. The "therefore" implies that he is here
expanding on the exhortation (
2. Fulfil—that is, Make full. I have joy
in you, complete it by that which is still wanting, namely,
unity (
likeminded—literally, "that ye be of the same mind"; more general than the following "of one mind."
having the same love—equally disposed to love and be loved.
being of one accord—literally, "with united souls." This pairs with the following clause, thus, "With united souls, being of one mind"; as the former two also pair together, "That ye be likeminded, having the same love."
3. Let nothing be done—The
italicized words are not in the Greek. Perhaps the ellipsis had
better be supplied from the Greek (
lowliness of mind—The direct
relation of this grace is to God alone; it is the sense of dependence
of the creature on the Creator as such, and it places all created
beings in this respect on a level. The man "lowly of mind" as to his
spiritual life is independent of men, and free from all slavish
feeling, while sensible of his continual dependence on God. Still it
INDIRECTLY affects his behavior toward
his fellow men; for, conscious of his entire dependence on God for all
his abilities, even as they are dependent on God for theirs, he will
not pride himself on his abilities, or exalt self in his conduct toward
others (
let each esteem—Translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in which your neighbor excels you: this is true "humility."
4. The oldest manuscripts read, "Not
looking each of you (plural, Greek) on his own things
(that is, not having regard solely to them), but each of
you on the things of others" also. Compare
5. The oldest manuscripts read, "Have this
mind in you," &c. He does not put forward himself (see on
6. Translate, "Who subsisting (or
existing, namely, originally: the Greek is not the simple
substantive verb, 'to be') in the form of God (the divine
essence is not meant: but the external self-manifesting
characteristics of God, the form shining forth from His
glorious essence). The divine nature had infinite BEAUTY in itself, even without any creature
contemplating that beauty: that beauty was 'the form of God'; as 'the
form of a servant' (
7. made himself of no reputation, and …
and—rather as the Greek, "emptied Himself,
taking upon him the form of a servant, being made in the
likeness of men." The two latter clauses (there being no conjunctions,
"and … and," in the Greek) expresses in what
Christ's "emptying of Himself" consists, namely, in "taking the form of
a servant" (see on
8. being found in fashion as a
man—being already, by His "emptying Himself,"
in the form of a servant, or likeness of man (
9. Wherefore—as the just consequence of
His self-humiliation and obedience (
highly exalted—Greek,
"super-eminently exalted" (
given him—Greek, "bestowed on Him."
a name—along with the corresponding reality, glory and majesty.
which—Translate, namely, "that which
is above every name." The name "Jesus"
(
10. at the name—rather as Greek, "in the name."
bow—rather, "bend," in token of
worship. Referring to
of things in heaven—angels. They
worship Him not only as God, but as the ascended God-man,
"Jesus" (
in earth—men; among whom He tabernacled for a time.
under the earth—the dead; among whom
He was numbered once (
11. every tongue—Compare "every knee"
(
to the glory of God the Father—the
grand end of Christ's mediatorial office and kingdom, which shall cease
when this end shall have been fully realized (
12. Wherefore—Seeing that we have in
Christ such a specimen of glory resulting from "obedience"
(
as ye have … obeyed—"even
as ye have been obedient," namely, to God, as Jesus was
"obedient" unto God (see on
not as, &c.—"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [Alford].
work out—carry out to its full
perfection. "Salvation" is "worked in" (
your own—The emphasis is on this. Now
that I am not present to further the work of your salvation,
"work out your own salvation" yourselves the more carefully. Do
not think this work cannot go on because I am absent; "for (
salvation—which is in "Jesus" (
with fear and trembling—the very
feeling enjoined on "servants," as to what ought to accompany their
"obedience" (
13. For—encouragement to work: "For it
is God who worketh in you," always present with you, though I be
absent. It is not said, "Work out your own salvation, though it
is God," &c., but, "because it is God who," &c. The
will, and the power to work, being first instalments of
His grace, encourage us to make full proof of, and carry out to the
end, the "salvation" which He has first "worked," and is still "working
in" us, enabling us to "work it out." "Our will does
nothing thereunto without grace; but grace is inactive without our
will" [St. Bernard]. Man is, in
different senses, entirely active, and entirely passive: God
producing all, and we acting all. What He produced is our own acts.
It is not that God does some, and we the rest. God does all, and we do
all. God is the only proper author, we the only proper actors. Thus the
same things in Scripture are represented as from God, and from us. God
makes a new heart, and we are commanded to make us a new heart; not
merely because we must use the means in order to the effect, but the
effect itself is our act and our duty (
worketh—rather as Greek,
"worketh effectually." We cannot of ourselves embrace the Gospel
of grace: "the will" (
of his good pleasure—rather as
Greek, "FOR His good pleasure";
in order to carry out His sovereign gracious purpose towards you
(
14. murmurings—secret murmurings
and complaints against your fellow men arising from selfishness:
opposed to the example of Jesus just mentioned (compare the use of the
word,
disputings—The Greek is
translated "doubting" in
15. blameless and harmless—without either the repute of mischief, or the inclination to do it [Alford].
sons—rather as Greek, "the
children of God" (
without rebuke—"without (giving handle
for) reproach." The whole verse tacitly refers by contrast to
ye shine—literally, "appear" [Trench]. "Show yourselves" (compare
as lights in the world—The
Greek expresses "as luminaries in the world," as the sun
and moon, "the lights," or "great lights," in the material world
or in the firmament. The Septuagint uses the very same
Greek word in the passage,
16. Holding forth—to them, and so
applying it (the common meaning of the Greek; perhaps
here including also the other meaning, "holding fast"). The
image of light-bearers or luminaries is carried on from
that I may rejoice in—literally,
"with a view to (your being) a subject of rejoicing to me
against the day of Christ" (
that I have not run in vain—that it was not in vain that I labored for your spiritual good.
17. Yea, and if—rather as Greek, "Yea, if even"; implying that he regarded the contingency as not unlikely: He had assumed the possibility of his being found alive at Christ's coming (for in every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards as more likely, namely, his own death before Christ's coming.
I be offered—rather as Greek,
"I am poured out." "I am made a libation." Present, not future, as the
danger is threatening him now. As in sacrifices libations of
wine were "poured upon" the offerings, so he represents his
Philippian converts, offered through faith (or else their faith
itself), as the sacrifice, and his blood as the libation "poured
upon" it (compare
service—Greek, "priest's ministration"; carrying out the image of a sacrifice.
I joy—for myself (
rejoice with you all—Alford translates, "I congratulate you all," namely on the honor occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already (as English Version represents), what need of his urging them, "Do ye also joy."
18. "Do ye also rejoice" at this honor to you,
"and congratulate me" on my blessed "gain" (
19.
But I trust—Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"
unto you—literally, "for you," that is, to your satisfaction, not merely motion, to you.
I also—that not only you "may be of
good courage" (so Greek) on hearing of me (
20. His reason for sending Timothy above all
others: I have none so "like-minded," literally, "like-souled,"
with myself as is Timothy. Compare
naturally—Greek, "genuinely"; "with sincere solicitude." A case wherein the Spirit of God so changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at.
21. Translate as Greek, "They
all" (namely, who are now with me,
seek their own—opposed to Paul's
precept (
22. Rare praise (
as a son with the father—Translate, "as a child (serveth) a father."
served with me—When we might expect
the sentence to run thus. "As a child serveth a father, so he
served me"; he changes it to "served with me" in modesty;
as Christians are not servants TO
one another," but servants of God WITH one another (compare
in the gospel—Greek, "unto," or "for the Gospel."
23. so soon as I shall see—that is, so soon as I shall have known for certain.
24. also myself—as well as Timothy.
25. I supposed—"I thought it necessary."
to send—It was properly a
sending Epaphroditus back (
fellow soldier—in the "good fight" of
faith (
your messenger—literally, "apostle."
The "apostles" or "messengers of the churches" (
ministered to my wants—by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.
26. For—reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."
full of heaviness—The Greek expresses the being worn out and overpowered with heavy grief.
because that ye had heard that he had been sick—rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.
27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.
lest I should have sorrow upon sorrow—namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.
29. Receive him—There seems to be something behind respecting him. If extreme affection had been the sole ground of his "heaviness," no such exhortation would have been needed [Alford].
in reputation—"in honor."
30. for the work of Christ—namely, the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in setting out from Philippi; but at all hazards he undertook this service of Christian love, which cost him a serious sickness.
not regarding his life—Most of the oldest manuscripts read, "hazarding," &c.
to supply your lack of service—Not
that Paul would imply, they lacked the will: what they "lacked"
was the "opportunity" by which to send their accustomed bounty
(
CHAPTER 3
1. Finally—rather, not with the notion
of time, but making a transition to another general subject,
"Furthermore" [Bengel and Wahl] as in
the same things—concerning
"rejoicing," the prevailing feature in this Epistle (
In the Lord—marks the true ground of
joy, in contrast with "having confidence in the flesh," or in any
outward sensible matter of boasting (
not grievous—"not irksome."
for you it is safe—Spiritual
joy is the best safety against error (
2. Beware—Greek, "Have your eye
on" so as to beware of. Contrast "mark," or "observe," namely, so as to
follow
dogs—Greek, "the dogs,"
namely, those impure persons "of whom I have told you often" (
evil workers—(
concision—Circumcision had now
lost its spiritual significance, and was now become to those who rested
on it as any ground of justification, a senseless mutilation.
Christians have the only true circumcision, namely, that of the
heart; legalists have only "concision," that is, the cutting off of
the flesh. To make "cuttings in the flesh" was expressly prohibited
by the law (
3. "We are the (real) circumcision" (
worship God in the Spirit—The oldest
manuscripts read, "worship by the Spirit of God"; our religious
service is rendered by the Spirit (
rejoice in Christ Jesus—"make our boast in Christ Jesus," not in the law: the ground of their boasting.
have no confidence in the flesh—but in the Spirit.
4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."
I more—have more "whereof I might have confidence in the flesh."
5. In three particulars he shows how he "might
have confidence in the flesh" (
of the tribe of Benjamin—son of Rachel, not of the maid-servant [Bengel].
Hebrew of the Hebrews—neither one or other parent being Gentile. The "Hebrew," wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A "Grecian" or Hellenist, on the other hand, in the New Testament, is the term used for a "Greek-speaking" Jew [Trench].
touching the law—that is, as to legal status and strictness.
a Pharisee—"of the straitest sect"
(
6. Concerning—Translate as before and
after, "As touching Zeal" (compare
blameless—Greek, "having
become blameless" as to ceremonial righteousness: having
attained in the eyes of man blameless legal perfection. As to
the holiness before God, which is the inner and truest spirit of
the law, and which flows from "the righteousness of God by faith," he
on the contrary declares (
7. gain—rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted—Greek, "I have
counted for Christ's sake loss." He no longer uses the plural as in
"gains"; for he counts them all but one great "loss" (
8. Yea doubtless—The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.
for the excellency—Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."
my Lord—believing and loving
appropriation of Him (
for whom—"on account of whom."
I have suffered the loss—not merely I "counted" them "loss," but have actually lost them.
all things—The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."
dung—Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.
win—Translate, to accord with the
translation,
9. be found in him—"be found" at His
coming again, living spiritually "in Him" as the element of my life.
Once lost, I have been "found," and I hope to be perfectly
"found" by Him (
own righteousness … of the
law—(
righteousness … of God by faith—Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. "The righteousness of faith," in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life [Neander].
10. That I may know him—experimentally.
The aim of the "righteousness" just mentioned. This verse resumes, and
more fully explains, "the excellency of the knowledge of Christ" (
the power of his resurrection—assuring
believers of their justification (
the fellowship of his sufferings—by
identification with Him in His sufferings and death, by
imputation; also, in actually bearing the cross whatever is
laid on us, after His example, and so "filling up that which is behind
of the afflictions of Christ" (
made conformable unto his
death—"conformed to the likeness of His death," namely, by
continued sufferings for His sake, and mortifying of the carnal self
(
11. If by any means—not implying
uncertainty of the issue, but the earnestness of the struggle of faith
(
attain unto the resurrection of the
dead—The oldest manuscripts read, "the resurrection
from (out of) the dead," namely, the first resurrection; that of
believers at Christ's coming (
12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).
attained—"obtained," namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death.
either were already perfect—"or
am already perfected," that is, crowned with the
garland of victory, my course completed, and perfection
absolutely reached. The image is that of a race course
throughout. See
I follow after—"I press on."
apprehend … apprehended—"If
so be that I may lay hold on that (namely, the
prize,
Jesus—omitted in the oldest
manuscripts. Paul was close to "apprehending" the prize (
13. I—whatever others count as to
themselves. He who counts himself perfect, must deceive himself by
calling sin infirmity (
forgetting those things …
behind—Looking back is sure to end in going
back (
reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot [Bengel].
unto—towards (
14. high calling—literally, "the calling
that is above" (
15. therefore—resuming
thus minded—having the mind which he
had described,
otherwise minded—having too high an
opinion of yourselves as to your attainment of Christian
perfection. "He who thinks that he has attained everything, hath
nothing" [Chrysostom]. Probably, too, he
refers to those who were tempted to think to attain to
perfection by the law (
unto you—who sincerely strive to do
God's will (
16. The expectation of a new revelation is not
to make you less careful in walking according to whatever degree of
knowledge of divine things and perfection you have already attained.
God makes further revelations to those who walk up to the revelations
they already have (
rule, let us mind the same
thing—omitted in the oldest manuscripts. Perhaps partly
inserted from
17. followers—Greek, "imitators together."
of me—as I am an imitator of
Christ (
mark—for imitation.
which walk so as ye have us for an ensample—In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."
18. many walk—in such a manner. Follow
not evildoers, because they are "many" (
often—There is need of constant warning.
weeping—(
enemies of the cross of Christ—in
their practice, not in doctrine (
19. destruction—everlasting at Christ's
coming.
end—fixed doom.
whose god is their belly—(
glory is in their shame—As "glory" is
often used in the Old Testament for God (
mind earthly things—(
20. our conversation—rather, "our state"
or "country"; our citizenship: our life as citizens. We are but
pilgrims on earth; how then should we "mind earthly
things?" (
is—Greek, "has its existence."
in heaven—Greek, "in the heavens."
look for the Saviour, the Lord Jesus
Christ—"We wait for (so the same Greek is translated,
21. Greek, "Who shall
transfigure the body of our humiliation (namely, in which
our humiliation has place,
even—not only to make the body
like His own, but "to subdue all things," even death itself, as
well as Satan and sin. He gave a sample of the coming
transfiguration on the mount (
CHAPTER 4
1. "Wherefore"; since we have such a glorious
hope (
dearly beloved—repeated again at the close of the verse, implying that his great love to them should be a motive to their obedience.
longed for—"yearned after" in your
absence (
crown—in the day of the Lord (
so—as I have admonished you.
stand fast—(
2. Euodia and Syntyche were two women who seem to have been at variance; probably deaconesses of the church. He repeats, "I beseech," as if he would admonish each separately, and with the utmost impartiality.
in the Lord—the true element of Christian union; for those "in the Lord" by faith to be at variance, is an utter inconsistency.
3. And—Greek, "Yea."
true yoke-fellow—yoked with me in the
same Gospel yoke (
help those women—rather, as Greek, "help them," namely, Euodia and Syntyche. "Co-operate with them" [Birks]; or as Alford, "Help in the work of their reconciliation."
which laboured with
me—"inasmuch as they labored with me." At Philippi,
women were the first hearers of the Gospel, and Lydia the first
convert. It is a coincidence which marks genuineness, that in this
Epistle alone, special instructions are given to women who labored with
Paul in the Gospel. In selecting the first teachers, those first
converted would naturally be fixed on. Euodia and Syntyche were
doubtless two of "the women who resorted to the riverside, where prayer
was wont to be made" (
Clement—bishop of Rome shortly after
the death of Peter and Paul. His Epistle from the Church of Rome to the
Church of Corinth is extant. It makes no mention of the supremacy of
the See of Peter. He was the most eminent of the apostolical fathers.
Alford thinks that the Clement here was
a Philippian, and not necessarily Clement, bishop of Rome. But
Origen [Commentary,
in the book of life—the register-book
of those whose "citizenship is in heaven" (
4. (
alway—even amidst the afflictions now
distressing you (
again—as he had already said,
"Rejoice" (
I say—Greek, rather, "I will say."
5. moderation—from a Greek root,
"to yield," whence yieldingness [Trench]; or from a root, "it is fitting," whence
"reasonableness of dealing" [Alford], that considerateness for others, not
urging one's own rights to the uttermost, but waiving a part, and
thereby rectifying the injustices of justice. The archetype of this
grace is God, who presses not the strictness of His law against us as
we deserve (
Let … be known—that is, in your
conduct to others, let nothing inconsistent with "moderation" be seen.
Not a precept to make a display of moderation. Let this grace
"be known" to men in acts; let "your requests be made to God" in
word (
unto all men—even to the "perverse"
(
The Lord is at hand—The Lord's coming
again speedily is the grand motive to every Christian grace (
6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel].
by prayer and
supplication—Greek, "by the prayer and
the supplication" appropriate to each case [Alford]. Prayer for blessings; and the
general term. Supplication, to avert ills; a special term,
suppliant entreaty (see on
thanksgiving—for every event,
prosperity and affliction alike (
let your requests be made known unto
God—with generous, filial, unreserved confidence; not keeping
aught back, as too great, or else too small, to bring before God,
though you might feel so as to your fellow men. So Jacob, when fearing
Esau (
7. And—The inseparable consequence of thus laying everything before God in "prayer with thanksgiving."
peace—the dispeller of "anxious care"
(
of God—coming from God, and resting in
God (
passeth—surpasseth, or
exceedeth, all man's notional powers of understanding its full
blessedness (
shall keep—rather, "shall
guard"; shall keep as a well-garrisoned stronghold (
hearts and minds—rather, "hearts (the seat of the thoughts) and thoughts" or purposes.
through—rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.
8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbors, men in the intercourse of the world, &c.
true—sincere, in words.
honest—Old English for "seemly," namely, in action; literally, grave, dignified.
just—towards others.
pure—"chaste," in relation to ourselves.
lovely—lovable (compare
of good report—referring to the
absent (
if there be any virtue—"whatever
virtue there is" [Alford]. "Virtue," the
standing word in heathen ethics, is found once only in Paul's Epistles,
and once in Peter's (
praise—whatever is
praiseworthy; not that Christians should make man's praise their
aim (compare
think on—have a continual regard to,
so as to "do" these things (
9. both—rather, "The things also which ye have learned … these practice"; the things which besides recommending them in words, have been also recommended by my example, carry into practice.
heard—though ye have not yet sufficiently "received" them.
seen—though ye have not as yet sufficiently "learned" them [Bengel].
and—"and then," as the necessary
result (
10. But—transitional conjunction. But "now" to pass to another subject.
in the Lord—He views everything with reference to Christ.
at the last—"at last"; implying he was
expecting their gift, not from a selfish view, but as a "fruit" of
their faith, and to "abound" to their account (
your care … hath flourished again—Greek, "Ye have flourished again (revived, as trees sprouting forth again in spring) in your care for me."
wherein ye were also careful—in
respect to which (revival, namely, the sending of a supply to
me) "ye were also (all along) careful, but ye lacked opportunity";
whether from want of means or want of a messenger. Your "lack of
service" (
11. I have learned—The I in
Greek is emphatical. I leave it to others if they will, to be
discontented. I, for my part, have learned, by the teaching of
the Holy Spirit, and the dealings of Providence (
content—The Greek, literally
expresses "independent of others, and having sufficiency in one's
self." But Christianity has raised the term above the haughty
self-sufficiency of the heathen Stoic to the contentment
of the Christian, whose sufficiency is not in self, but
in God (
12. abased—in low circumstances (
everywhere—rather, "in each, and in all things" [Alford].
instructed—in the secret. Literally, "initiated" in a secret teaching, which is a mystery unknown to the world.
13. I can do all things—Greek, "I have strength for all things"; not merely "how to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [Meyer].
through Christ which strengtheneth
me—The oldest manuscripts omit "Christ"; then translate, "In
Him who giveth me power," that is, by virtue of my living
union and identification with Him, who is my strength (
14. He here guards against their thinking from what he has just said, that he makes light of their bounty.
ye did communicate with my affliction—that is, ye made yourselves sharers with me in my present affliction, namely, by sympathy; of which sympathy your contribution is the proof.
15. Now—"Moreover." Arrange as Greek, "Ye also know (as well as I do myself)."
in the beginning of the gospel—dating from the Philippian Christian era; at the first preaching of the Gospel at Philippi.
when I departed from Macedonia—(
as concerning giving and receiving—In the account between us, "the giving" was all on your part; "the receiving" all on mine.
ye only—We are not to wait for others in a good work, saying, "I will do so, when others do it." We must go forward, though alone.
16. even in Thessalonica—"even" as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more than once.
17. a gift—Greek, "the
gift." Translate, "It is not that I seek after the gift, but
I do seek after the fruit that aboundeth to your
account"; what I do seek is your spiritual good, in the abounding of
fruits of your faith which shall be put down to your account, against
the day of reward (
18. But—Though "the gift" is not what I
chiefly "seek after" (
I am full—Greek, "I am filled full."
the odour of a sweet smell—(See on
sacrifice acceptable—(
19. my—Paul calls God here "my God," to
imply that God would reward their bounty to His servant, by "fully supplying" (translate so,
literally, fill to the full) their every "need" (
according to his riches—The measure of
His supply to you will be the immeasurable "riches of His grace" (
in glory—These words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element IN which He will "supply fully all your need."
by Christ Jesus—by virtue of your being "IN" (so Greek, not "by") Christ Jesus, the Giver and Mediator of all spiritual blessings.
20. God and our Father—Translate, "Unto our God and Father."
be glory—rather as the Greek, "be the glory." Not to us, but to Him be "the glory" alike of your gift, and of His gracious recompense to you.
21. Salute every saint—individually.
greet—salute you.
The brethren which are with me—Perhaps
Jewish believers are meant (
22. they that are of Cæsar's household—the slaves and dependents of Nero who had been probably converted through Paul's teaching while he was a prisoner in the Prætorian barrack attached to the palace. Philippi was a Roman "colony," hence there might arise a tie between the citizens of the mother city and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same apostle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome.
23. (
be with you all. Amen—The oldest manuscripts read, "Be with your spirit," and omit "Amen."
THE EPISTLE OF PAUL THE APOSTLE TO THE
COLOSSIANS
Commentary by A. R. Faussett
INTRODUCTION
The GENUINENESS of
this Epistle is attested by Justin
Martyr [Dialogue with Trypho, p. 311, B.], who quotes
"the first-born of every creature," in reference to Christ, from
Colosse (or, as it is spelt in the best manuscripts,
"Colassæ") was a city of Phrygia, on the river Lycus, a branch of
the Meander. The Church there was mainly composed of Gentiles (compare
The OBJECT of the
Epistle is to counteract Jewish false teaching, by setting before the
Colossians their true standing in Christ alone (exclusive of all other
heavenly beings), the majesty of His person, and the completeness of
the redemption wrought by Him; hence they ought to be conformed to
their risen Lord, and to exhibit that conformity in all the relations
of ordinary life
The PLACE from which
it was written seems to have been Rome, during his first imprisonment
there (
This Epistle, though carried by the same
bearer, Tychicus, who bore that to the Ephesians, was
written previously to that Epistle; for many phrases similar in
both appear in the more expanded form in the Epistle to the Ephesians
(compare also Note, see on
The STYLE is peculiar:
many Greek phrases occur here, found nowhere else. Compare
CHAPTER 1
1. by the will of God—Greek,
"through," &c. (compare Note, see on
Timothy—(Compare Notes, see on
2. Colosse—written in the oldest manuscripts, "Colasse." As "saints" implies union with God, so "the faithful brethren" union with Christian men [Bengel].
and the Lord Jesus Christ—supported by some oldest manuscripts omitted by others of equal antiquity.
3. Thanksgiving for the "faith, hope, and
love" of the Colossians. So in the twin Epistle sent at the same time
and by the same bearer, Tychicus (
We—I and Timothy.
and the Father—So some of the oldest
manuscripts read. But others better omit the "and," which probably
crept in from
praying always for you—with
thanksgiving (
4. Since we heard—literally, "Having
heard." The language implies that he had only heard of, and not
seen, them (
love … to all—the absent, as well as those present [Bengel].
5. For—to be joined with the words immediately preceding: "The love which ye have to all the saints because of (literally, 'on account of') the hope," &c. The hope of eternal life will never be in us an inactive principle but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing is more effectual for this purpose than the sense of God's free grace [Calvin].
laid up—a treasure laid up so
as to be out of danger of being lost (
in heaven—Greek, "in the heavens."
whereof ye heard before—namely, at the time when it was preached to you.
in the word, &c.—That "hope"
formed part of "the word of the truth of the Gospel" (compare
6. Which is come unto you—Greek, "Which is present among you," that is, which has come to, and remains with, you. He speaks of the word as a living person present among them.
as it is in all the
world—virtually, as it was by this time preached in
the leading parts of the then known world; potentially, as
Christ's command was that the Gospel should be preached to all nations,
and not be limited, as the law was, to the Jews (
heard of it—rather, "heard it."
and knew—rather, "came to know"; became fully experimentally acquainted with.
the grace of God in truth—that is, in its truth, and with true knowledge [Alford].
7. As ye also learned—"Also" is omitted in the oldest manuscripts. The insertion implied that those inserting it thought that Paul had preached the Gospel to the Colossians as well as Epaphras, Whereas the omission in the oldest manuscripts implies that Epaphras alone was the founder of the Church at Colosse.
of—"from Epaphras."
dear—Greek, "beloved."
fellow servant—namely, of Christ. In
who is for you, &c.—Translate,
"who is faithful in your behalf as a minister of Christ"; hinting that
he is one not to be set aside for the new and erroneous teachers (
8. your love—(
in the Spirit—the sphere or element
IN which alone true love is found; as
distinguished from the state of those "in the flesh" (
9. we also—on our part.
heard it—(
pray—Here he states what in
particular he prays for; as in
to desire—"to make request."
might be filled—rather, "may be
filled"; a verb, often found in this Epistle (
knowledge—Greek, "full and
accurate knowledge." Akin to the Greek for "knew" (see on
of his will—as to how ye ought to walk
(
wisdom—often mentioned in this
Epistle, as opposed to the (false) "philosophy" and "show of wisdom"
(
understanding—sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."
10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.
worthy of the Lord—(
unto—so as in every way to be well-pleasing to God.
pleasing—literally, "desire of pleasing."
being fruitful—Greek, "bearing
fruit." This is the first manifestation of their "walking worthy of the
Lord." The second is, "increasing (growing) in the knowledge of God (or
as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the
Gospel word (
11. Greek, "Being made mighty with (literally, 'in') all might."
according to his glorious
power—rather, "according to the power (the characteristic of
'His glory,' here appropriate to Paul's argument,
unto all patience—so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.
long-suffering—towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [Chrysostom].
with joyfulness—joyful endurance
(
12. You "giving thanks unto the
Father." See on
unto the Father—of Jesus Christ, and
so our Father by adoption (
which hath made us meet—Greek,
"who made us meet." Not "is making us meet" by
progressive growth in holiness; but once for all made us meet.
It is not primarily the Spirit's work that is meant here,
as the text is often used; but the Father's work in putting us
by adoption, once for all, in a new standing, namely, that of
children. The believers meant here were in different stages of
progressive sanctification; but in respect to the meetness specified
here, they all alike had it from the Father, in Christ His Son, being
"complete in Him" (
to be partakers, &c.—Greek,
"for the (or 'our') portion of the inheritance (
13. from—Greek, "out of the power," out of the sphere in which his power is exercised.
darkness—blindness, hatred, misery [Bengel].
translated—Those thus translated as to
state, are also transformed as to character. Satan has an organized
dominion with various orders of powers of evil (
his dear Son—rather as Greek,
"the Son of His love": the Son on whom His love rests (
14. (
redemption—rather as Greek, "our redemption."
through his blood—omitted in the
oldest manuscripts; probably inserted from
sins—Translate as Greek,
"our sins." The more general term: for which
15. They who have experienced in themselves
"redemption" (
image—exact likeness and perfect
Representative. Adam was made "in the image of God" (
first-born of every creature—(
16. For—Greek, "Because." This
gives the proof that He is not included in the things created, but is
the "first-begotten" before "every creature" (
by him—rather as Greek,
"in Him": as the conditional element, pre-existent and
all-including: the creation of all things BY Him is expressed afterwards, and is a
different fact from the present one, though implied in it [Alford]. God revealed Himself in the Son, the Word
of the Father, before all created existence (
all things—Greek, "the
universe of things." That the new creation is not meant in this
verse (as Socinians interpret), is plain; for angels, who are
included in the catalogue, were not new created by Christ; and
he does not speak of the new creation till
invisible—the world of spirits.
thrones, or dominions—lordships: the thrones are the greater of the two.
principalities, or powers—rather,
"rules, or authorities": the former are stronger than the
latter (compare Note, see on
all things—Greek, "the whole universe of things."
were—rather, to distinguish the Greek aorist, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all; here it is viewed, not merely as one historic act of creation in the past, but as the permanent result now and eternally continuing.
by him—as the instrumental Agent
(
for him—as the grand End of
creation; containing in Himself the reason why creation is at all, and
why it is as it is [Alford]. He is the
final cause as well as the efficient cause. Lachmann's punctuation of
17. (
by him—Greek, "IN Him" (as the conditional element of existence,
consist—"subsist." Not only are called
into being from nothing, but are maintained in their present
state. The Son of God is the Conserver, as well as the
Creator of all things [Pearson].
Bengel less probably explains, "All
things in Him come together into one system: the universe found
its completion in Him" (
18. Revelation of Christ to the Church and the new creation, as the Originator of both.
he—emphatical. Not angels in
opposition to the false teachers' doctrine concerning angel-worship,
and the power of Oeons or (imaginary) spirit emanations from God (
head of the body, the church—The
Church is His body by virtue of His entering into communion corporeally
with human nature [Neander], (
who is—that is, in that He is the
Beginning [Alford]. Rather, this is
the beginning of a new paragraph. As the former paragraph, which
related to His originating the physical creation, began with
"Who is" (
the beginning—namely, of the new
creation, as of the old (
that in all things—He resumes the "all
things" (
he might have the
pre-eminence—Greek, "He Himself may (thus) become the One holding the
first place," or, "take the precedency." Both ideas are included,
priority in time and priority in dignity: now in the
regenerated world, as before in the world of creation (
19. Greek, "(God) was well pleased," &c.
in him—that is, in the Son (
all fulness—rather as Greek,
"all the fulness," namely, of God, whatever divine
excellence is in God the Father (
should … dwell—as in a temple
(
20. The Greek order is, "And through
Him (Christ) to reconcile again completely (see on
by him—"through Him" (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence.
things in earth … in heaven—Good
angels, in one sense, do not need reconciliation to God; fallen angels
are excluded from it (
21. The Colossians are included in this
general reconciliation (compare
sometime—"once."
alienated—from God and salvation:
objectively banished from God, through the barrier which God's
justice interposed against your sin: subjectively estranged
through the alienation of your own wills from God. The former is the
prominent thought (compare
in your mind—Greek, "in your
understanding" or "thought" (
by wicked works—rather as Greek, "in your wicked works" (wicked works were the element in which your enmity subsisted).
yet now—Notwithstanding the
former alienation, now that Christ has come, God hath
completely reconciled, or restored to His friendship
again (so the Greek, compare Note, see on
22. In the body of his flesh—the element
in which His reconciling sufferings had place. Compare
through death—rather as Greek,
"through His death" (which could only take place in a body like
ours, of flesh,
to present you—(
holy—positively; and in relation to God.
unblamable …
unreprovable—negatively. "Without blemish" (as the former
Greek word is translated as to Jesus, our Head,
in his sight—in God's sight, at Christ's appearing.
23. If—"Assuming that," &c.: not
otherwise shall ye be so presented at His appearing (
grounded—Greek, "founded,"
"fixed on the foundation" (compare Note, see on
settled—"steadfast." "Grounded"
respects the foundation on which believers rest; "settled,"
their own steadfastness (
not moved away—by the false teachers.
the hope of the gospel—(
which ye have heard … which was preached
to every creature … whereof I … am … a
minister—Three arguments against their being "moved away from
the Gospel": (1) Their having heard it; (2) The universality of the
preaching of it; (3) Paul's ministry in it. For "to (Greek,
'in') every creature," the oldest manuscripts read, "in all
creation." Compare "in all the world,"
whereof I Paul am—rather as
Greek, "was made a minister." Respect for me, the
minister of this world-wide Gospel, should lead you not to be moved
from it. Moreover (he implies), the Gospel which ye heard from
Epaphras, your "minister" (
24. Who—The oldest manuscripts omit
"who"; then translate, "Now I rejoice." Some very old manuscripts, and
the best of the Latin versions, and Vulgate, read as
English Version. To enhance the glory of Christ as paramount to
all, he mentions his own sufferings for the Church of Christ. "Now"
stands in contrast to "I was made," in the past time (
for you—"on your behalf," that ye may
be confirmed in resting solely on Christ (to the exclusion of
angel-worship) by the glorification of Christ in my sufferings (
fill up that which is
behind—literally, "the deficiencies"—all that are
lacking of the afflictions of Christ (compare Note, see on
25. am—Greek, "I was made
a minister": resuming
dispensation—the stewardship
committed to me to dispense in the house of God, the Church, to the
whole family of believers, the goods of my Master (
which is given—Greek, "which was given."
for you—with a view to you, Gentiles
(
to fulfil—to bring it fully to all:
the end of his stewardship: "fully preached" (
26. the mystery—(See on
from ages—"from," according to Alford, refers to time, not "hidden from":
from the time of the ages; still what is meant is that the mystery was
hidden from the beings living in those "ages." The "ages"
are the vast successive periods marked by successive orders of beings
and stages of creation. Greek, "Æons," a word used by the
Gnostics for angelic beings emanating from God. The Spirit by Paul
presciently, in opposition to Gnostic error already beginning (
made manifest to his saints—to His
apostles and prophets primarily (
27. would—rather as Greek, "willed," or "was pleased to make known." He resolves all into God's good pleasure and will, that man should not glory save in God's grace.
what—How full and inexhaustible!
the riches of the glory of this
mystery—He accumulates phrase on phrase to enhance the
greatness of the blessing in Christ bestowed by God on the Gentiles.
Compare
28. preach—rather as Greek, "announce" or "proclaim."
warning … teaching—"Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faith, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching.
every … every man—without
distinction of Jew or Gentile, great or small (
in all wisdom—with all the wisdom
in our method of teaching that we possess: so Alford. But
present—(See on
every man—Paul is zealous lest the false teachers should seduce one single soul of Christ's people at Colosse. So each individual among them should be zealous for himself and his neighbor. Even one soul is of incalculable value.
perfect in Christ—who is the
element in living union with whom alone each believer can find
perfection: perfectly instructed (
29. Whereunto—namely, "to present every man perfect in Christ."
I also labour—rather, "I labor also." I not only "proclaim" (English Version, "preach") Christ, but I labor also.
striving—in "conflict" (
according to his working—Paul avows
that he has power to "strive" in spirit for his converts, so far only
as Christ works in him and by him (
mightily—literally, "in power."
CHAPTER 2
1. For—He explains in what respect he
"labored striving" (
them at Laodicea—exposed to the same
danger from false teachers as the Colossians (compare
not seen my face in the
flesh—including those in Hierapolis (
2. Translate, "That their hearts may be
comforted." The "their," compared with "you" (
being—Translate as Greek in oldest manuscripts, "They being knit together."
in love—the bond and element of perfect knitting together; the antidote to the dividing schismatical effect of false doctrine. Love to God and to one another in Christ.
unto—the object and end of their being "knit together."
all riches—Greek, "all
the riches of the full assurance (
to—Translate "unto."
acknowledgment—The Greek
implies, "full and accurate knowledge." It is a distinct Greek
word from "knowledge,"
of God, and of the Father and of Christ—The oldest manuscripts omit "and of the Father, and of"; then translate, "Of God (namely), Christ." Two very old manuscripts and Vulgate read, "Of God the Father of Christ."
3. Translate in the Greek order, "In
whom (not as Alford, 'in which')
mystery; Christ is Himself the 'mystery' (
wisdom—general, and as to
experimental and practical truth; whence comes
"understanding" (
knowledge—special and
intellectual, in regard to doctrinal truth; whence comes
"the full knowledge" (
4. And—"Now." Compare with "lest any
man," &c.
enticing words—plausible as wearing
the guise of wisdom and humility (
5. For—argument against their suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present.
joying and beholding—beholding with joy.
order—your good order;
answering to "knit together" (
steadfastness—Greek, "the firm (or 'solid') foundation." As "order" expresses the outward aspect of the Church; so "steadfastness" expresses the inner basis on which their Church rested. The Greek literally implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the solid thing which constituted the basis of their Church.
6. "As therefore ye received (once for all;
the aorist tense; from Epaphras) Jesus the Christ as your
Lord (compare
7. Rooted—(
built up—Greek, "being
builded up." As "rooted" implies their vitality; so "builded
up," massive solidity. As in the Song of Solomon, when one image
is not sufficient to express the varied aspects of divine truth,
another is employed to supply the idea required. Thus "walking," a
third image (
stablished—confirmed.
as—"even as."
abounding therein with
thanksgiving—advancing to fuller maturity (compare
8. Translate, "Beware (literally, 'Look' well)
lest there shall be (as I fear there is: the Greek
indicative expresses this) any man (pointing to some known emissary of
evil,
after—"according to."
tradition of men—opposed to, "the
fulness of the Godhead." Applied to Rabbinical
traditions,
rudiments of the world—(See on
not after Christ—"Their" boasted higher "philosophy" is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit they by their doctrine deny Him.
9. For—"Because." Their
"philosophy" (
the fulness—(
of the Godhead—The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.
bodily—not merely as before His
incarnation, but now "bodily in Him" as the incarnate word (
10. And—And therefore; and so.
Translate in the Greek order, "Ye are in Him (by virtue of union
with Him) filled full" of all that you need (
11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it.
are—rather, as the Greek, "Ye
were (once for all) circumcised (spiritually, at your conversion
and baptism,
in putting off—rather as Greek,
"in your putting off"; as an old garment (
the body of the sins of the flesh—The
oldest manuscripts read, "the body of the flesh," omitting "of the
sins," that is, "the body," of which the prominent feature is
fleshiness (compare
by—Greek, "in." This
spiritual circumcision is realized in, or by, union with Christ, whose
"circumcision," whereby He became responsible for us to keep the whole
law, is imputed to believers for justification; and union with whom, in
all His vicarious obedience, including His
circumcision, is the source of our sanctification. Alford makes it explanatory of the previous, "a
circumcision made without hands," namely, "the circumcision brought
about by your union with Christ." The former view seems to me better to
accord with
12. Translate, "Having been buried with
Him in your baptism." The past participle is here coincident in
time with the preceding verb, "ye were (Greek) circumcised."
Baptism is regarded as the burial of the old carnal life, to which the
act of immersion symbolically corresponds; and in warm climates where
immersion is safe, it is the mode most accordant with the
significance of the ordinance; but the spirit of the ordinance is kept
by affusion, where immersion would be inconvenient or dangerous; to
insist on literal immersion in all cases would be mere legal
ceremonialism (
are risen—rather as Greek, "were raised with Him."
through the faith, &c.—by means
of your faith in the operation of God; so "faith of," for
"faith in" (
13. you, being dead—formerly (
sins—rather as Greek is translated at end of this verse, "trespasses," literally, "failings aside" from God's ways; actual transgressions, as that of Adam.
uncircumcision of your flesh—your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, that is, conversion and baptism, you have put off.
he quickened—God "quickened together with Him (Christ)." Just as Christ's resurrection proved that
He was delivered from the sin laid on Him, so our spiritual quickening
proves that we have been forgiven our sins (
forgiven you—So Vulgate and
Hilary. But the oldest manuscripts read,
"us," passing from the particular persons, the Colossians, to the
general Church (
all trespasses—Greek, "all our trespasses."
14. Blotting out—Greek, "Having
wiped out"; coincident in time with "having forgiven you" (
the handwriting of ordinances—rather,
"IN ordinances" (see on
that was against us … contrary to
us—Greek "adversary to us"; so it is
translated,
and took it—Greek, and hath
taken it out of the way" (so as to be no longer a hindrance to us), by
"nailing it to the cross." Christ, by bearing the curse of the
broken law, has redeemed us from its curse (
15. Alford,
Ellicott, and others translate the
Greek to accord with the translation of the same Greek,
made a show of them—at His ascension
(see on
openly—
in it—namely, His cross, or
crucifixion: so the Greek fathers translate. Many of the Latins, "In
Himself" or "in Him."
16. therefore—because ye are complete in Christ, and God in Him has dispensed with all subordinate means as essential to acceptance with Him.
meat … drink—Greek,
"eating … drinking" (
holyday—a feast yearly. Compare
the three,
new moon—monthly.
the sabbath—Omit "THE," which is not in the Greek (compare
Note, see on
17. things to come—the blessings of the
Christian covenant, the substance of which Jewish ordinances were but
the type. Compare "ages to come," that is, the Gospel dispensation
(
the body is of Christ—The real
substance (of the blessings typified by the law) belongs to Christ
(
18. beguile—Translate, "Defraud you of
your prize," literally, "to adjudge a prize out of hostility away from
him who deserves it" [Trench]. "To be
umpire in a contest to the detriment of one." This defrauding of
their prize the Colossians would suffer, by letting any
self-constituted arbitrator or judge (that is, false
teacher) draw them away from Christ," the righteous Judge" and Awarder
of the prize (
in a voluntary humility—So
"will-worship" (
intruding into … things which he hath not
seen—So very old manuscripts and Vulgate and Origen read. But the oldest manuscripts and
Lucifer omit "not"; then translate,
"haughtily treading on ('Standing on' [Alford]) the things which he hath seen." Tregelles refers this to fancied
visions of angels. But if Paul had meant a fancied seeing, he
would have used some qualifying word, as, "which he seemed to
see," not "which he hath seen." Plainly the things were
actually seen by him, whether of demoniacal origination (
puffed up—implying that the previous so called "humility" (Greek, "lowliness of mind") was really a "puffing up."
fleshly mind—Greek, "By the mind of his own flesh." The flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight, instead of, in true humility as a member, "holding fast the (unseen) Head."
19. Translate, "Not holding fast the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all [Bengel]. The want of firm holding of Christ has set him loose to (pry into, and so) "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high in the body [Alford].
from which—rather, "from whom."
the body—that is, all the members of
the body (
joints—the points of union where the supply of nourishment passes to the different members, furnishing the body with the materials of growth.
bands—the sinews and nerves which bind
together limb and limb. Faith, love, and peace, are the spiritual
bands. Compare "knit together in love" (
having nourishment ministered—that is, supplied to it continually. "Receiving ministration."
knit together—The Greek is
translated, "compacted,"
with the increase of God—(
20. Wherefore—The oldest manuscripts omit "Wherefore."
if ye be dead—Greek, "if ye
died (so as to be freed) from," &c. (compare
rudiments of the world—(
as though living—as though you were
not dead to the world like your crucified Lord, into whose death ye
were buried (
are ye subject to ordinances—By do ye
submit to be made subject to ordinances? Referring to
21. Compare
22. Which—things, namely, the three things handled, touched, and tasted.
are to perish—literally, "are
constituted (by their very nature) for perishing (or 'destruction by
corruption') in (or 'with') their using up (consumption)."
Therefore they cannot really and lastingly defile a man (
after—according to. Referring to
doctrines—Greek, teachings." Alford translates, "(doctrinal) systems."
23. have—Greek, "are having"; implying the permanent characteristic which these ordinances are supposed to have.
show of wisdom—rather, "a reputation of wisdom" [Alford].
will-worship—arbitrarily invented
worship: would-be worship, devised by man's own will, not
God's. So jealous is God of human will-worship, that He struck Nadab
and Abihu dead for burning strange incense (
neglecting of the body—Greek,
"not sparing of the body." This asceticism seems to have rested on the
Oriental theory that matter is the source of evil. This also looked
plausible (compare
not in any honour—of the body. As
"neglecting of the body" describes asceticism positively; so
this clause, negatively. Not paying any of that "honor" which is
due to the body as redeemed by such a price as the blood of Christ. We
should not degrade, but have a just estimation of ourselves, not in
ourselves, but in Christ (
to the satisfying of the flesh—This
expresses the real tendency of their human ordinances of bodily
asceticism, voluntary humility, and will-worship of angels. While
seeming to deny self and the body, they really are
pampering the flesh. Thus "satisfying of the flesh"
answers to "puffed up by his fleshly mind" (
CHAPTER 3
1. If … then—The connection with
seek those things … above—(
sitteth—rather, as Greek,
"Where Christ is, sitting on the right of God" (
2. Translate, "Set your mind on the
things above, not on the things," &c. (
3. The Greek aorist tense implies, "For
ye have died once for all" (
and your life … hid—(
in God—to whom Christ has ascended.
Our "life" is "laid up for" us in God (
4. Translate, "When Christ shall be
manifested who is our life (
then—and not till then. Those err who think to find a perfect Church before then. The true Church is now militant. Rome errs in trying to set up a Church now regnant and triumphant. The true Church shall be visible as a perfect and reigning Church, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papacy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for [Auberlen].
5. Mortify—Greek, "make a corpse of"; "make dead"; "put to death."
therefore—(See on
upon the earth—where they find their
support [Bengel] (Compare
inordinate affection—"lustful passion."
evil concupiscence—more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within [Bengel].
covetousness—marked off by the
Greek article as forming a whole genus by itself, distinct from
the genus containing the various species just enumerated. It implies a
self-idolizing, grasping spirit; far worse than another Greek
term translated "the love of money" (
which is—that is, inasmuch as it is
"idolatry." Compare Note, see on
6. (See on
7. sometime—"once."
walked … when ye lived in
them—These sins were the very element in which ye
"lived" (before ye became once for all dead with Christ to
them); no wonder, then, that ye "walked" in them. Compare on the
opposite side, "living in the Spirit," having as its legitimate
consequence, "walking in the Spirit" (
8. But now—that ye are no longer living in them.
ye also—like other believers;
answering to "ye also" (
put off—"Do ye also put away all these," namely, those just enumerated, and those which follow [Alford].
anger, wrath—(See on
blasphemy—rather, "reviling,"
"evil-speaking," as it is translated in
filthy communication—The context favors the translation, "abusive language," rather than impure conversation. "Foul language" best retains the ambiguity of the original.
9. (
put off—Greek, "wholly
put off"; utterly renounced [Tittmann].
(
the old man—the unregenerate nature which ye had before conversion.
his deeds—habits of acting.
10. the new man—(See on
which is renewed—Greek, "which is being renewed" (anakainottmenou); namely, its development into a perfectly renewed nature is continually progressing to completion.
in knowledge—rather as the
Greek, "unto perfect knowledge" (see on
after the image of him that created
him—namely, of God that created the new man (
11. Where—Translate, "Wherein," namely, in the sphere of the renewed man.
neither … nor … nor …
nor—Translate as Greek, "There is no such thing
as Greek and Jew (the difference of privilege between those
born of the natural seed of Abraham and those not, is abolished),
circumcision and uncircumcision (the difference of legal
standing between the circumcised and uncircumcised is done away,
Scythian—heretofore regarded as more
barbarian than the barbarians. Though the relation of bond and free
actually existed, yet in relation to Christ, all alike were free in one
aspect, and servants of Christ in another (
Christ is all—Christ absorbs in
Himself all distinctions, being to all alike, everything that they need
for justification, sanctification, and glorification (
in all—who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from Christ. The unity of the divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek" and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture.
12. the elect of God—There is no "the"
in the Greek, "God's elect" (compare
bowels of mercies—Some of the oldest
manuscripts read singular, "mercy." Bowels express the yearning
compassion, which has its seat in the heart, and which we feel to act
on our inward parts (
humbleness of mind—True "lowliness of
mind"; not the mock "humility" of the false teachers (
13. Forbearing—as to present offenses.
forgiving—as to past offenses.
quarrel—rather as Greek, "cause of blame," "cause of complaint."
Christ—who had so infinitely greater
cause of complaint against us. The oldest manuscripts and
Vulgate read "the Lord." English Version is supported by
one very old manuscript and old versions. It seems to have crept in
from
14. above—rather "over," as in
which is—that is, "for it is"; literally, "which thing is."
bond of perfectness—an upper garment
which completes and keeps together the rest, which, without it,
would be loose and disconnected. Seeming graces, where love is wanting,
are mere hypocrisy. Justification by faith is assumed as already having
taken place in those whom Paul addresses,
15. peace of God—The oldest manuscripts
and versions read, "The peace of Christ"
(compare
rule—literally, "sit as umpire"; the
same Greek verb simple, as appears compounded (
in your hearts—Many wear a peaceful
countenance and speak peace with the mouth, while war is in their
hearts (
to the which—that is, with a view to
which state of Christian peace (
ye are called—Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called.
in one body—(
be ye thankful—for your "calling." Not
to have "peace ruling in your hearts" would be inconsistent with the
"calling in one body," and would be practical unthankfulness to God who
called us (
16. The form which "thankfulness" (
Let the word of Christ—the Gospel word by which ye have been called.
richly—(
in all wisdom—Alford joins this clause with "teaching," &c.,
not with "dwell in you," as English Version, for so we find in
and … and—The oldest manuscripts
read "psalms, hymns, spiritual songs" (see on
with grace—Greek, "IN grace," the element in which your singing is to
be: "the grace" of the indwelling Holy Spirit. This clause
expresses the seat and source of true psalmody, whether in private or
public, namely, the heart as well as the voice; singing (compare
to the Lord—The oldest manuscripts read, "to God."
17. Literally, "And everything whatsoever ye do … do all," &c.; this includes words as well as deeds.
in the name of the Lord Jesus—as
disciples called by His name as His, seeking His guidance and help,
and desiring to act so as to gain His approval (
God and the Father—The oldest
manuscripts omit "and," which seems to have crept in from
by him—Greek, "through
Him" as the channel of His grace to us, and of our thanksgiving to Him
(
18. unto your own husbands—The oldest
manuscripts omit "own," which crept in from
as it is fit in the Lord—Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord."
19. (
be not bitter—ill-tempered and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there.
20. (
unto the Lord—The oldest manuscripts read, "IN the Lord," that is, this is acceptable to God when it is done in the Lord, namely, from the principle of faith, and as disciples in union with the Lord.
21. (
22. (
singleness—"simplicity of heart."
fearing God—The oldest manuscripts read, "the Lord."
23. And—omitted in the oldest
manuscripts (compare
do, do it—two distinct Greek verbs, "Whatsoever ye do, work at it" (or "labor at" it).
heartily—not from servile constraint, but with hearty good will.
24. the reward of the
inheritance—"Knowing that it is from the Lord (the ultimate
source of reward), ye shall receive the compensation (or recompense,
which will make ample amends for your having no earthly possession as
slaves now) consisting of the inheritance" (a term excluding the notion
of meriting it by works: it is all of grace,
for ye serve—The oldest manuscripts
omit "for," then translate as Vulgate, "Serve ye the Lord
Christ;" compare
25. But—The oldest manuscripts read,
"for," which accords with "serve ye," &c. (
CHAPTER 4
1. give—Greek "render": literally, "afford."
equal—that is, as the slaves owe their
duties to you, so you equally owe to them your duties as
masters. Compare "ye masters do the same things" (see on
knowing—(
ye also—as well as they.
2. Continue—Greek, "Continue
perseveringly," "persevere" (
with thanksgiving—for everything,
whether joyful, or sorrowful, mercies temporal and spiritual, national,
family, and individual (
3. for us—myself and Timothy (
a door of utterance—Translate, "a door
for the word." Not as in
to speak—so that we may speak.
the mystery of Christ—(
for which … also—on account
of which I am (not only "an ambassador,"
4. Alford
thinks that Paul asks their prayers for his release as if it were the
"only" way by which he could "make it (the Gospel) manifest" as he
ought. But while this is included in their subject of prayer,
5. (See on
in wisdom—practical Christian prudence.
them … without—Those not in the
Christian brotherhood (
redeeming the time—The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, that is, to buy up an article out of the market, so as to make the largest profit from it" [Conybeare and Howson].
6. with grace—Greek, "IN grace" as its element (
seasoned with salt—that is, the
savor of fresh and lively spiritual wisdom and earnestness,
excluding all "corrupt communication," and also tasteless
insipidity (
how ye ought to answer every
man—(
7. Tychicus—(See on
who is a beloved brother—rather, "the beloved brother"; the article "the" marks him as well known to them.
8. for the same purpose—Greek, "for this very purpose."
that he might know your
estate—Translate, "that he may know your state": answering to
comfort your hearts—distressed as ye are by my imprisonment, as well as by your own trials.
9. Onesimus—the slave mentioned in the
Epistle to Philemon (
a faithful … brother—rather, "the faithful brother," he being known to the Colossians as the slave of Philemon, their fellow townsman and fellow Christian.
one of you—belonging to your city.
They shall make known unto you all
things—Greek, "all the things here." This substantial
repetition of "all my state shall Tychicus declare unto you," strongly
favors the reading of English Version in
10. Aristarchus—a Macedonian of
Thessalonica (
Mark—John Mark (
sister's son—rather, "cousin," or
"kinsman to Barnabas"; the latter being the better known is introduced
to designate Mark. The relationship naturally accounts for Barnabas'
selection of Mark as his companion when otherwise qualified; and also
for Mark's mother's house at Jerusalem being the place of resort of
Christians there (
touching whom—namely, Mark.
ye received commandments—possibly
before the writing of this Epistle; or the "commandments" were
verbal by Tychicus, and accompanying this letter, since
the past tense was used by the ancients (where we use the
present) in relation to the time which it would be when the letter was
read by the Colossians. Thus (
11. Justus—that is, righteous; a
common name among the Jews; Hebrew, "tzadik" (
of the circumcision—This implies that
Epaphras, Luke, and Demas (
These only, &c.—namely, of the
Jews. For the Jewish teachers were generally opposed to the apostle of
the Gentiles (
unto—that is, in promoting the Gospel kingdom.
which have been—Greek, "which have been made," or "have become," that is, inasmuch as they have become a comfort to me. The Greek implies comfort in forensic dangers; a different Greek word expresses comfort in domestic affliction [Bengel].
12. Christ—The oldest manuscripts add "Jesus."
labouring fervently—As the
Greek, is the same, translate, "striving earnestly" (see on
in prayers—Translate as Greek, "in his prayers."
complete—The oldest manuscripts read,
"fully assured." It is translated, "fully persuaded,"
13. a great zeal—The oldest manuscripts and Vulgate have "much labor."
for you—lest you should be seduced
(
them that are in Laodicea …
Hierapolis—churches probably founded by Epaphras, as the
Church in Colosse was. Laodicea, called from Laodice, queen of
Antiochus II, on the river Lycus, was, according to the subscription to
First Timothy, "the chiefest city of Phrygia Pacatiana" (
14. It is conjectured that Luke "the beloved
physician" (the same as the Evangelist), may have first become
connected with Paul in professionally attending on him in the sickness
under which he labored in Phrygia and Galatia (in which latter place he
was detained by sickness), in the early part of that journey wherein
Luke first is found in his company (
Demas—included among his "fellow
laborers" (
15. Nymphas—of Laodicea.
church … in his house—So old manuscripts and Vulgate read. The oldest read, "THEIR house"; and one manuscript, "HER house," which makes Nymphas a woman.
16. the epistle from Laodicea—namely,
the Epistle which I wrote to the Laodiceans, and which you will get
from them on applying to them. Not the Epistle to the Ephesians.
See Introduction to Ephesians and Introduction to Colossians. The
Epistles from the apostles were publicly read in the church assemblies.
Ignatius [Epistle to the
Ephesians, 12], Polycarp [Epistle
to the Philippians, 3.11,12], Clement [Epistle to the Corinthians, 1. 47],
17. say to Archippus—The
Colossians (not merely the clergy, but the laymen) are directed,
"Speak ye to Archippus." This proves that Scripture belongs to
the laity as well as the clergy; and that laymen may profitably
admonish the clergy in particular cases when they do so in meekness.
Bengel suggests that Archippus was
perhaps prevented from going to the Church assembly by weak health or
age. The word, "fulfil," accords with his ministry being near its close
(
in the Lord—The element in which every
work of the Christian, and especially the Christian minister, is to be
done (
18. Paul's autograph salutation (so
Remember my bonds—Already in this
chapter he had mentioned his "bonds" (
Grace be with you—Greek, "THE grace" which every Christian enjoys in
some degree, and which flows from God in Christ by the Holy Ghost
(
THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE
THESSALONIANS
Commentary by A. R. Faussett
INTRODUCTION
The AUTHENTICITY of
this Epistle is attested by Irenæus
[Against Heresies, 5.6.1], quoting
The OBJECT OF THE
EPISTLE.—Thessalonica was at this time capital of the
Roman second district of Macedonia [Livy, Histories, 45.29]. It lay on the bay of
Therme, and has always been, and still is, under its modern name
Saloniki, a place of considerable commerce. After his imprisonment and
scourging at Philippi, Paul (
Timothy's account of the Thessalonian Church was
highly favorable. They abounded in faith and charity and reciprocated
his desire to see them (
The PLACE OF WRITING
IT was doubtless Corinth, where Timothy and Silas rejoined him
(
The TIME OF WRITING
was evidently immediately after having received from Timothy the
tidings of their state (
The STYLE is calm and equable, in accordance with the subject matter, which deals only with Christian duties in general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argument. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles (for example, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith. Still, later the Epistles from his Roman prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.
The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of Paul's writings in which no quotation occurs from the Old Testament.
CHAPTER 1
1. Paul—He does not add "an apostle,"
because in their case, as in that of the Philippians (see on
Silvanus—a "chief man among the
brethren" (
unto the church—not merely as in the
Epistles to Romans, Ephesians, Colossians, Philippians, "to the
saints," or "the faithful at Thessalonica." Though as yet they do not
seem to have had the final Church organization under
permanent "bishops" and deacons, which appears in the later
Epistles (See on
in—implying vital union.
God the Father—This marks that they were no longer heathen.
the Lord Jesus Christ—This marks that they were not Jews, but Christians.
Grace be unto you, and peace—that ye
may have in God that favor and peace which men withhold [Anselm]. This is the salutation in all the
Epistles of Paul, except the three pastoral ones, which have "grace,
mercy, and peace." Some of the oldest manuscripts support, others omit
the clause following, "from God our Father and the Lord Jesus Christ."
It may have crept in from
2. (
We—I, Silvanus, and Timotheus.
3. work of faith—the working reality
of your faith; its alacrity in receiving the truth, and in
evincing itself by its fruits. Not an otiose assent; but a
realizing, working faith; not "in word only," but in one
continuous chain of "work" (singular, not plural, works),
labour of love—The Greek
implies toil, or troublesome labor, which we are
stimulated by love to bear (
patience—Translate, "endurance
of hope"; the persevering endurance of trials which flows from
"hope."
hope in our Lord Jesus—literally,
"hope of our Lord Jesus," namely, of His coming (
in the sight of God and our Father—Your "faith, hope, and love" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts [Gomarus]. Things are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray, we remember before God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your … faith," &c., make me to prefer the former view.
and, &c.—The Greek implies, "in the sight of Him who is [at once] God and our Father."
4. Knowing—Forasmuch as we know.
your election of God—The Greek
is rather, "beloved by God"; so
5. our gospel—namely, the Gospel which we preached.
came—Greek, "was made," namely,
by God, its Author and Sender. God's having made our preaching among
you to be attended with such "power," is the proof that you are "elect
of God" (
in power—in the efficacy of the Holy
Spirit clothing us with power (see end of verse;
as ye know—answering to the "knowing,"
that is, as WE know (
for your sake—The purpose herein
indicated is not so much that of the apostles, as that of God. "You
know what God enabled us to be … how mighty in preaching the
word … for your sakes … thereby proving that He had
chosen (
6. And ye—answering to "For our
Gospel,"
followers—Greek, "imitators."
The Thessalonians in their turn became "ensamples" (
of the Lord—who was the apostle of the
Father, and taught the word, which He brought from heaven, under
adversities [Bengel]. This was the point
in which they imitated Him and His apostles, joyful witness for
the word in much affliction: the second proof of their
election of God (
received the word in much
affliction—(
joy of—that is, wrought by "the
Holy Ghost." "The oil of gladness" wherewith the Son of God was
"anointed above His fellows" (
7. ensamples—So some of the oldest manuscripts read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Philippi was the only one in Europe converted before the Thessalonians. Therefore he means their past conduct is an ensample to all believers now; of whom he specifies those "in Macedonia" because he had been there since the conversion of the Thessalonians, and had left Silvanus and Timotheus there; and those in "Achaia," because he was now at Corinth in Achaia.
8. from you sounded … the word of the
Lord—not that they actually became missionaries: but they, by
the report which spread abroad of their "faith" (compare
to God-ward—no longer directed to idols.
so that we need not to speak any
thing—to them in praise of your faith; "for (
9. Strictly there should follow, "For they
themselves show of you," &c.; but, instead, he substitutes that
which was the instrumental cause of the Thessalonians' conversion and
faith, "for they themselves show of us what manner of entering in we
had unto you"; compare
the living and true God—as opposed to
the dead and false gods from which they had "turned." In
the English Version reading,
10. This verse distinguishes them from the
Jews, as
his Son … raised from the
dead—the grand proof of His divine Sonship (
delivered—rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.
wrath to come—(
CHAPTER 2
1. For—confirming
yourselves—Not only do strangers report it, but you know it to be true [Alford] "yourselves."
not in vain—Greek, "not vain,"
that is, it was full of "power" (
2. even after that we had suffered
before—at Philippi (
shamefully entreated—ignominiously
scourged (
bold—(
in our God—The ground of our boldness in speaking was the realization of God as "OUR God."
with much contention—that is,
literally, as of competitors in a contest: striving earnestness
(
3. For—The ground of his "boldness"
(
exhortation—The Greek means
"consolation" as well as "exhortation." The same Gospel which exhorts
comforts. Its first lesson to each is that of peace in believing amidst
outward and inward sorrows. It comforts them that mourn (compare
of—springing from—having its source in—deceit, &c.
4. as—according as; even as.
allowed—Greek, "We have been
approved on trial," "deemed fit." This word corresponds to "God which
trieth our hearts" below. This approval as to sincerity depends
solely on the grace and mercy of God (
not as pleasing—not as persons who
seek to please men; characteristic of false teachers (
5. used we flattering words—literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."
as ye know—"Ye know" as to whether I flattered you; as to "covetousness," God, the Judge of the heart, alone can be "my witness."
cloak of—that is, any specious guise under which I might cloak "covetousness."
6. Literally, "Nor of men (have we been found,
we might have been burdensome—that is,
by claiming maintenance (
as the apostles—that is, as being apostles.
7. we were—Greek, "we were made" by God's grace.
gentle—Greek, "mild in
bearing with the faults of others" [Tittmann]; one, too, who is gentle (though firm) in
reproving the erroneous opinions of others (
among you—Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.
nurse—a suckling mother.
her—Greek, "her own
children" (compare
8. So—to be joined to "we were willing"; "As a nurse cherisheth … so we were willing," &c. [Alford]. But Bengel, "So," that is, seeing that we have such affection for you.
being affectionately desirous—The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.
willing—The Greek is stronger,
"we were well content"; "we would gladly have imparted,"
&c. "even our own lives" (so the Greek for "souls"
ought to be translated); as we showed in the sufferings we endured in
giving you the Gospel (
ye were—Greek, "ye were become," as having become our spiritual children.
dear—Greek, "dearly beloved."
9. labour and travail—The Greek
for "labor" means hardship in bearing; that for "travail,"
hardship in doing; the former, toil with the utmost solicitude;
the latter, the being wearied with fatigue [Grotius]. Zanchius
refers the former to spiritual (see
for—omitted in the oldest manuscripts.
labouring—Greek, "working,"
namely, at tent-making (
night and day—The Jews reckoned the
day from sunset to sunset, so that "night" is put before "day" (compare
because we would not be
chargeable—Greek, "with a view to not
burdening any of you" (
preached unto you—Greek, "unto
and among you." Though but "three Sabbaths" are mentioned,
10. Ye are witnesses—as to our outward conduct.
God—as to our inner motives.
holily—towards God.
justly—towards men.
unblamably—in relation to ourselves.
behaved ourselves—Greek, "were made to be," namely, by God.
among you that believe—rather,
"before (that is, in the eyes of) you that believe"; whatever we
may have seemed in the eyes of the unbelieving. As
11. exhorted and
comforted—Exhortation leads one to do a thing
willingly; consolation, to do it joyfully [Bengel], (
charged—"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.
every one of you—in private (
as a father—with mild gravity. The Greek is, "his own children."
12. worthy of God—"worthy of the
Lord" (
hath called—So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."
his kingdom—to be set up at the Lord's coming.
glory—that ye may share His glory
(
13. For this cause—Seeing ye have had
such teachers (
effectually worketh also in you that
believe—"Also," besides your accepting it with your hearts,
it evidences itself in your lives. It shows its energy in its
practical effects on you; for instance, working in you patient
endurance in trial (
14. followers—Greek, "imitators." Divine working is most of all seen and felt in affliction.
in Judea—The churches of Judea were
naturally the patterns to other churches, as having been the first
founded, and that on the very scene of Christ's own ministry. Reference
to them is specially appropriate here, as the Thessalonians, with Paul
and Silas, had experienced from Jews in their city persecutions (
in Christ Jesus—not merely "in God";
for the synagogues of the Jews (one of which the Thessalonians were
familiar with,
of your own countrymen—including
primarily the Jews settled at Thessalonica, from whom the persecution
originated, and also the Gentiles there, instigated by the Jews; thus,
"fellow countrymen" (the Greek term, according to Herodian,
implies, not the enduring relation of fellow citizenship, but
sameness of country for the time being), including naturalized
Jews and native Thessalonians, stand in contrast to the pure "Jews" in
Judea (
even as they—(
15. the Lord Jesus—rather as
Greek, "Jesus THE Lord." This
enhances the glaring enormity of their sin, that in killing Jesus they
killed the Lord (Compare
their own—omitted in the oldest manuscripts.
prophets—(
persecuted us—rather as Greek
(see Margin), "By persecution drove us out" (
please not God—that is, they do not
make it their aim to please God. He implies that with all their
boast of being God's peculiar people, they all the while are "no
pleasers of God," as certainly as, by the universal voice of the world,
which even they themselves cannot contradict, they are declared to be
perversely "contrary to all men." Josephus [Against Apion, 2.14], represents
one calling them "Atheists and Misanthropes, the dullest of
barbarians"; and Tacitus
[Histories, 5.5], "They have a hostile hatred of all other men."
However, the contrariety to all men here meant is, in that
they "forbid us to speak to the Gentiles that they may be saved"
(
16. Forbidding—Greek, "Hindering us from speaking," &c.
to fill up their sins alway—Tending
thus "to the filling up (the full measure of,
for—Greek, "but." "But," they
shall proceed no further, for (
17. But we—resumed from
taken—rather as Greek, "severed
(violently,
for a short time—literally, "for the
space of an hour." "When we had been severed from you but a very short
time (perhaps alluding to the suddenness of his unexpected departure),
we the more abundantly (the shorter was our separation; for the desire
of meeting again is the more vivid, the more recent has been the
parting) endeavored," &c. (Compare
18. Wherefore—The oldest manuscripts read, "Because," or "Inasmuch as."
we would—Greek, "we wished to come"; we intended to come.
even I Paul—My fellow missionaries as
well as myself wished to come; I can answer for myself that I
intended it more than once. His slightly distinguishing himself here
from his fellow missionaries, whom throughout this Epistle he
associates with himself in the plural, accords with the fact that
Silvanus and Timothy stayed at Berea when Paul went on to Athens; where
subsequently Timothy joined him, and was thence sent by Paul
alone to Thessalonica (
Satan hindered us—On a different
occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest
manuscripts read),
19. For—giving the reason for his earnest desire to see them.
Are not even ye in the presence of …
Christ—"Christ" is omitted in the oldest manuscripts. Are not
even ye (namely, among others; the "even" or "also," implies that not
they alone will be his crown) our hope, joy, and crown of
rejoicing before Jesus, when He shall come (
20. Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy.
CHAPTER 3
1. Wherefore—because of our earnest love
to you (
forbear—"endure" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.
left at Athens alone—See my Introduction. This implies that he sent
Timothy from Athens, whither the latter had followed him.
However, the "we" favors Alford's view
that the determination to send Timothy was formed during the hasty
consultation of Paul, Silas, and Timothy, previous to his departure
from Berea, and that then he with them "resolved" to be "left
alone" at Athens, when he should arrive there: Timothy and Silas not
accompanying him, but remaining at Berea. Thus the "I,"
2. minister of God and our fellow
labourer—Some oldest manuscripts read, "fellow workman with
God"; others, "minister of God." The former is probably genuine, as
copyists probably altered it to the latter to avoid the bold phrase,
which, however, is sanctioned by
establish—Greek, "confirm." In
concerning—Greek, "in behalf
of," that is, for the furtherance of your faith. The
Greek for "comfort" includes also the idea, "exhort." The
Thessalonians in their trials needed both (
3. moved—"shaken," "disturbed." The Greek is literally said of dogs wagging the tail in fawning on one. Therefore Tittmann explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So Elsner and Bengel, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart itself in flatteries, which it needs strong faith to overcome.
yourselves know—We always candidly
told you so (
we—Christians.
appointed thereunto—by God's counsel
(
4. that we should suffer—Greek,
"that we are about (we are sure) to suffer" according to the
appointment of God (
even as—"even (exactly) as it
both came to pass and ye know"; ye know both that
it came to pass, and that we foretold it (compare
5. For this cause—Because I know of your
"tribulation" having actually begun (
when I—Greek, "when I
also (as well as Timothy, who, Paul delicately implies, was
equally anxious respecting them, compare "we,"
I sent—Paul was the actual sender;
hence the "I" here: Paul, Silas, and Timothy himself had agreed on the
mission already, before Paul went to Athens: hence the "we," (see on
to know—to learn the state of your
faith, whether it stood the trial (
lest … have tempted … and …
be—The indicative is used in the former sentence, the
subjunctive in the latter. Translate therefore, "To know …
whether haply the tempter have tempted you (the
indicative implying that he supposed such was the case), and
lest (in that case) our labor may prove to be in vain"
(compare
6. Join "now" with "come"; "But Timotheus
having just now come from you unto us" [Alford]. Thus it appears (compare
your faith and charity—(
desiring greatly—Greek, "having a yearning desire for."
we also—The desires of loving friends for one another's presence are reciprocal.
7. over you—in respect to you.
in—in the midst of: notwithstanding
"all our distress (Greek, 'necessity') and affliction," namely,
external trials at Corinth, whence Paul writes (compare
8. now—as the case is; seeing ye stand fast.
we live—we flourish. It revives
us in our affliction to hear of your steadfastness (
if—implying that the vivid joy which
the missionaries "now" feel, will continue if the Thessalonians
continue steadfast. They still needed exhortation,
9. For what thanks—what sufficient thanks?
render … again—in return for His
goodness (
for you—"concerning you."
for all the joy—on account of all the
joy. It was "comfort,"
for your sakes—on your account.
before our God—It is a joy which will
bear God's searching eye: a joy as in the presence of God, not
self-seeking, but disinterested, sincere, and spiritual (compare
10. Night and day—(See on
praying—connected with, "we joy"; we joy while we pray; or else as Alford, What thanks can we render to God while we pray? The Greek implies a beseeching request.
exceedingly—literally, "more than
exceeding abundantly" (compare
that which is lacking—Even the
Thessalonians had points in which they needed improvement [Bengel], (
11. Translate, "May God Himself,
even our Father (there being but one article in the
Greek, requires this translation, 'He who is at once God and our
Father'), direct," &c. The "Himself" stands in contrast with "we"
(
12. The "you" in the Greek is
emphatically put first; "But" (so the Greek for "and")
what concerns "YOU," whether we come or
not, "may the Lord make you to increase and abound in love," &c.
The Greek for "increase" has a more positive force; that
for "abound" a more comparative force, "make you full
(supplying 'that which is lacking,'
13. your hearts—which are naturally the spring and seat of unholiness.
before God, even our Father—rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.
coming—Greek, "presence," or "arrival."
with all his saints—including both the
holy angels and the holy elect of men (
CHAPTER 4
1. Furthermore—Greek, "As to what
remains." Generally used towards the close of his Epistles (
then—with a view to the love
and holiness (
beseech—"ask" as if it were a personal favor.
by, &c.—rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [Edmunds].
as ye … received—when we were
with you (
how—Greek, the "how," that is, the manner.
walk and … please God—that is,
"and so please God," namely, by your walk; in contrast to the
Jews who "please not God" (
2. by the Lord Jesus—by His authority
and direction, not by our own. He uses the strong term, "commandments,"
in writing to this Church not long founded, knowing that they would
take it in a right spirit, and feeling it desirable that they should
understand he spake with divine authority. He seldom uses the term in
writing subsequently, when his authority was established, to other
churches.
3. For—enforcing the assertion that his
"commandments" were "by (the authority of) the Lord Jesus" (
fornication—not regarded as a sin at
all among the heathen, and so needing the more to be denounced (
4. know—by moral self-control.
how to possess his vessel—rather as
Greek, "how to acquire (get for himself) his own
vessel," that is, that each should have his own wife so as to
avoid fornication (
in sanctification—(
honour—(
5. in the lust—Greek, "passion"; which implies that such a one is unconsciously the passive slave of lust.
which know not God—and so know no
better. Ignorance of true religion is the parent of unchastity (
6. go beyond—transgress the bounds of rectitude in respect to his "brother."
defraud—"overreach" [Alford]; "take advantage of" [Edmunds].
in any matter—rather as Greek,
"in the matter"; a decorous expression for the matter now in
question; the conjugal honor of his neighbor as a husband,
the Lord—the coming Judge (
avenger—the Righter.
of all such—Greek, "concerning all these things;" in all such cases of wrongs against a neighbor's conjugal honor.
testified—Greek, "constantly testified [Alford].
7. unto uncleanness—Greek, "for the purpose of."
unto—rather as Greek, "in"; marking that "holiness" is the element in which our calling has place; in a sphere of holiness. Saint is another name for Christian.
8. despiseth, &c.—Greek,
"setteth at naught" such engagements imposed on him in his calling,
who hath also given unto us—So some oldest manuscripts read, but most oldest manuscripts read, "Who (without 'also') giveth (present) unto you" (not "us").
his Spirit—Greek, "His own
Spirit, the Holy (One)"; thus emphatically marking "holiness"
(
9. brotherly love, &c.—referring
here to acts of brotherly kindness in relieving distressed brethren.
Some oldest manuscripts support English Version reading, "YE have"; others, and those the weightiest,
read, "WE have." We need not
write, as ye yourselves are taught, and that by God:
namely, in the heart by the Holy Spirit (
to love—Greek, "with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love [Bengel].
10. And indeed—Greek, "For even."
11. study to be quiet—Greek,
"make it your ambition to be quiet, and to do your own
business." In direct contrast to the world's ambition, which
is, "to make a great stir," and "to be busybodies" (
work with your own hands—The
Thessalonian converts were, it thus seems, chiefly of the
working classes. Their expectation of the immediate coming of
Christ led some enthusiasts among them to neglect their daily work and
be dependent on the bounty of others. See end of
12. honestly—in the Old English
sense, "becomingly," as becomes your Christian profession; not bringing
discredit on it in the eyes of the outer world, as if Christianity led
to sloth and poverty (
them … without—outside the
Christian Church (
have lack of nothing—not have to beg
from others for the supply of your wants (compare
13. The leading topic of Paul's preaching at
Thessalonica having been the coming kingdom (
I would not—All the oldest manuscripts and versions have "we would not." My fellow labourers (Silas and Timothy) and myself desire that ye should not be ignorant.
them which are asleep—The oldest
manuscripts read present tense, "them which are
sleeping"; the same as "the dead in Christ" (
that ye sorrow not, even as
others—Greek, "the rest"; all the rest of the world
besides Christians. Not all natural mourning for dead friends is
forbidden: for the Lord Jesus and Paul sinlessly gave way to it (
14. For if—confirmation of his
statement,
15. by the word of the
Lord—Greek, "in," that is, in virtue of a
direct revelation from the Lord to me.
prevent—that is, "anticipate." So far
were the early Christians from regarding their departed brethren as
anticipating them in entering glory, that they needed to be
assured that those who remain to the coming of the Lord "will not
anticipate them that are asleep." The "we" means whichever of us
are alive and remain unto the coming of the Lord. The Spirit designed
that believers in each successive age should live in continued
expectation of the Lord's coming, not knowing but that they
should be among those found alive at His coming (
16. himself—in all the Majesty of His presence in person, not by deputy.
descend—even as He ascended (
with—Greek, "in," implying one concomitant circumstance attending His appearing.
shout—Greek, "signal shout,"
"war shout." Jesus is represented as a victorious King, giving the word
of command to the hosts of heaven in His train for the last onslaught,
at His final triumph over sin, death, and Satan (
the voice of …
archangel—distinct from the "signal shout." Michael is
perhaps meant (
trump of God—the trumpet blast which
usually accompanies God's manifestation in glory (
shall rise first—previously to the
living being "caught up." The "first" here has no reference to the
first resurrection, as contrasted with that of "the rest of the
dead." That reference occurs elsewhere (
17. we which are alive … shall be caught
up—after having been "changed in a moment" (
together with them—all together: the raised dead, and changed living, forming one joint body.
in the clouds—Greek, "in
clouds." The same honor is conferred on them as on their Lord. As He
was taken in a cloud at His ascension (
in the air—rather, "into the
air"; caught up into the region just above the earth, where the
meeting (compare
and so shall we ever be with the
Lord—no more parting, and no more going out (
18. comfort one another—in your mourning
for the dead (
CHAPTER 5
1. times—the general and indefinite term for chronological periods.
seasons—the opportune times
(
ye have no need—those who watch do not need to be told when the hour will come, for they are always ready [Bengel].
cometh—present: expressing its speedy and awful certainty.
2. as a thief in the night—The apostles
in this image follow the parable of their Lord, expressing how the
Lord's coming shall take men by surprise (
3. they—the men of the world.
Peace—(
then—at the very moment when
they least expect it. Compare the case of Belshazzar,
sudden—"unawares" (
as travail—"As the labor pang"
comes in an instant on the woman when otherwise engaged (
shall not escape—Greek, "shall
not at all escape." Another awful feature of their ruin: there shall be
then no possibility of shunning it however they desire it (
4. not in darkness—not in darkness of
understanding (that is, spiritual ignorance) or of the moral nature
(that is, a state of sin),
that—Greek, "in order that"; with God results are all purposed.
that day—Greek, "THE day"; the day of the Lord (
overtake—unexpectedly (compare
as a thief—The two oldest manuscripts
read, "as (the daylight overtakes) thieves" (
5. The oldest manuscripts read, "FOR ye are all," &c. Ye have no reason for fear,
or for being taken by surprise, by the coming of the day of the Lord:
"For ye are all sons (so the Greek) of light and sons of
day"; a Hebrew idiom, implying that as sons resemble
their fathers, so you are in character light (intellectually and
morally illuminated in a spiritual point of view),
are not of—that is, belong not to night nor darkness. The change of person from "ye" to "we" implies this: Ye are sons of light because ye are Christians; and we, Christians, are not of night nor darkness.
6. others—Greek, "the rest" of
the world: the unconverted (
watch—for Christ's coming; literally,
"be wakeful." The same Greek occurs in
be sober—refraining from carnal
indulgence, mental or sensual (
7. This verse is to be taken in the literal
sense. Night is the time when sleepers sleep, and drinking men are
drunk. To sleep by day would imply great indolence; to be drunken by
day, great shamelessness. Now, in a spiritual sense, "we Christians
profess to be day people, not night people; therefore our work ought to
be day work, not night work; our conduct such as will bear the eye of
day, and such has no need of the veil of night" [Edmunds], (
8. Faith, hope, and love, are
the three pre-eminent graces (
9. For—assigning the ground of our
"hopes" (
appointed us—Translate, "set" (
to—that is, unto wrath.
to obtain—Greek, "to the
acquisition of salvation"; said, according to Bengel, Of One saved out of a general wreck, when
all things else have been lost: so of the elect saved out of the
multitude of the lost (
10. died for us—Greek, "in our behalf."
whether we wake or sleep—whether we be found at Christ's coming awake, that is, alive, or asleep, that is, in our graves.
together—all of us
together; the living not preceding the dead in their
glorification "with Him" at His coming (
11. comfort yourselves—Greek,
"one another." Here he reverts to the same consolatory strain as in
edify one another—rather as
Greek, "edify (ye) the one the other"; "edify," literally,
"build up," namely, in faith, hope, and love, by discoursing together
on such edifying topics as the Lord's coming, and the glory of the
saints (
12. beseech—"Exhort" is the expression
in
know—to have a regard and respect for.
Recognize their office, and treat them accordingly (compare
them which labour … are over …
admonish you—not three classes of ministers, but one, as
there is but one article common to the three in the Greek.
"Labor" expresses their laborious life; "are over you," their
pre-eminence as presidents or superintendents ("bishops," that is,
overseers,
in the Lord—Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.
13. very highly—Greek, "exceeding abundantly."
for their work's sake—The high nature
of their work alone, the furtherance of your salvation and of the
kingdom of Christ, should be a sufficient motive to claim your
reverential love. At the same time, the word "work," teaches ministers
that, while claiming the reverence due to their office, it is not a
sinecure, but a "work"; compare "labor" (even to
weariness: so the Greek),
be at peace among yourselves—The "and"
is not in the original. Let there not only be peace between ministers
and their flocks, but also no party rivalries among yourselves, one
contending in behalf of some one favorite minister, another in behalf
of another (
14. brethren—This exhortation to "warm
(Greek, 'admonish,' as in
support—literally, "lay fast hold on so as to support."
the weak—spiritually. Paul practiced
what he preached (
be patient toward all men—There is no
believer who needs not the exercise of patience "toward" him; there is
none to whom a believer ought not to show it; many show it more to
strangers than to their own families, more to the great than to the
humble; but we ought to show it "toward all men" [Bengel]. Compare "the long-suffering of our Lord"
(
15. (
unto any man—whether unto a Christian, or a heathen, however great the provocation.
follow—as a matter of earnest pursuit.
16, 17. In order to "rejoice evermore," we
must "pray without ceasing" (
17. The Greek is, "Pray without intermission"; without allowing prayerless gaps to intervene between the times of prayer.
18. In every thing—even what
seems adverse: for nothing is really so (compare
this—That ye should "rejoice evermore,
pray without ceasing, (and) in every thing give thanks," "is the will
of God in Christ Jesus (as the Mediator and Revealer of that will,
observed by those who are in Christ by faith, compare
19. Quench not—the Spirit being a holy
fire: "where the Spirit is, He burns" [Bengel] (
20. prophesyings—whether exercised in
inspired teaching, or in predicting the future. "Despised" by some as
beneath "tongues," which seemed most miraculous; therefore declared by
Paul to be a greater gift than tongues, though the latter were more
showy (
21, 22. Some of the oldest manuscripts insert
"But." You ought indeed not to "quench" the manifestations of "the
Spirit," nor "despise prophesyings"; "but," at the same time, do not
take "all" as genuine which professes to be so; "prove (test) all" such
manifestations. The means of testing them existed in the Church, in
those who had the "discerning of spirits" (
hold fast that which is good—Join this
clause with the next clause (
22. Tittmann supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances IN OURSELVES which we ought to abstain from, but to holding ourselves aloof from every evil appearance IN OTHERS; as for instance, in the pretenders to spirit-inspired prophesyings. In many cases the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with Tittmann rather than with Bengel, whom Alford follows. The context favors this sense: However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when it is evil, literally, "Hold yourselves aloof from every evil appearance" or "form."
23. the very God—rather as the
Greek, "the God of peace Himself"; who can do for you by
His own power what I cannot do by all my monitions, nor
you by all your efforts (
sanctify you—for holiness is
the necessary condition of "peace" (
wholly—Greek, "(so that you should be) perfect in every respect" [Tittmann].
and—that is, "and so (omit 'I pray God'; not in the Greek) may your … spirit and soul and body be preserved," &c.
whole—A different Greek word
from "wholly." Translate, "entire"; with none of the integral parts
wanting [Tittmann]. It refers to man in
his normal integrity, as originally designed; an ideal which shall be
attained by the glorified believer. All three, spirit, soul, and body,
each in its due place, constitute man "entire." The "spirit" links man
with the higher intelligences of heaven, and is that highest part of
man which is receptive of the quickening Holy Spirit (
blameless unto—rather as Greek,
"blamelessly (so as to be in a blameless state) at the coming of
Christ." In Hebrew, "peace" and "wholly" (perfect in every
respect) are kindred terms; so that the prayer shows what the title
"God of peace" implies. Bengel takes
"wholly" as collectively, all the Thessalonians without
exception, so that no one should fail. And "whole (entire),"
individually, each one of them entire, with "spirit, soul, and
body." The mention of the preservation of the body accords with
the subject (
24. Faithful—to His covenant promises
(
he that calleth you—God, the caller of His people, will cause His calling not to fall short of its designed end.
do it—preserve and present you
blameless at the coming of Christ (
25. Some oldest manuscripts read, "Pray ye
also for (literally, 'concerning') us"; make us and our
work the subject of your prayers, even as we have been just
praying for you (
26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."
holy kiss—pure and chaste. "A kiss of
charity" (
27. I charge—Greek, "I adjure you."
read unto all—namely, publicly in the
congregation at a particular time. The Greek aorist tense
implies a single act done at a particular time. The earnestness of his
adjuration implies how solemnly important he felt this divinely
inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes
this the occasion of a solemn charge, that so its being publicly read
should be a sample of what should be done in the case of the others,
just as the Pentateuch and the Prophets were publicly read under the
Old Testament, and are still read in the synagogue. Compare the same
injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (
28. (See on
The subscription is a comparatively modern addition.
The Epistle was not, as it states, written from Athens, but from
Corinth; for it is written in the names of Silas and Timothy (besides
Paul), who did not join the apostle before he reached the latter city
(
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
THESSALONIANS
Commentary by A. R. Faussett
INTRODUCTION
Its GENUINENESS is
attested by Polycarp [Epistle to the
Philippians, 11], who alludes to
Design.—The
accounts from Thessalonica, after the sending of the first Epistle,
represented the faith and love of the Christians there as on the
increase; and their constancy amidst persecutions unshaken. One error
of doctrine, however, resulting in practical evil, had sprung up among
them. The apostle's description of Christ's sudden second coming (
Date of
writing.—AS the Epistle is written in the joint names of
Timothy and Silas, as well as his own, and as these were with him while
at Corinth, and not with him for a long time subsequently to his having
left that city (compare
Style.—The style
is not different from that of most of Paul's other writings, except in
the prophetic portion of it (
Paul probably visited Thessalonica on his way to Asia
subsequently (
CHAPTER 1
1. in God our Father—still more
endearing than the address,
2. from God our Father—So some oldest manuscripts read. Others omit "our."
3. We are bound—Greek, "We owe it
as a debt" (
meet—right.
4. glory in you—make our boast of you,
literally, "in your case." "Ourselves" implies that not merely did they
hear others speaking of the Thessalonians' faith, but they, the
missionaries themselves, boasted of it. Compare
patience—in
tribulations—literally, "pressures."
The Jews were the instigators of the populace and of the magistrates
against Christians (
which ye endure—Greek, "are (now) enduring."
5. Which—Your enduring these
tribulations is a "token of the righteous judgment of God," manifested
in your being enabled to endure them, and in your adversaries thereby
filling up the measure of their guilt. The judgment is even now begun,
but its consummation will be at the Lord's coming. David (
that ye may be counted worthy—expressing the purpose of God's "righteous judgment" as regards you.
for which—Greek, "in
behalf of which ye are also suffering" (compare
6. seeing it is a righteous thing—This
justifies the assertion above of there being a "righteous
judgment" (
recompense—requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.
7. rest—governed by "to recompense"
(
with us—namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
when—at the time when … ; not sooner, not later.
with his mighty angels—rather as the
Greek, "with the angels of His might," or "power," that is, the
angels who are the ministers by whom He makes His might to be
recognized (
8. In flaming fire—Greek, "In
flame of fire"; or, as other oldest manuscripts read, "in fire of
flame." This flame of fire accompanied His manifestation in
the bush (
taking—literally, "giving" them, as their portion, "vengeance."
know not God—the Gentiles primarily
(
obey not the gospel—primarily the
unbelieving Jews (
Christ—omitted by some of the oldest manuscripts, and retained by others.
9. Who—Greek, "persons who," &c.
destruction from the presence of the
Lord—driven far from His presence [Alford]. The sentence emanating from Him in
person, sitting as Judge [Bengel], and
driving them far from Him (
10. "When He shall have come."
glorified in his saints—as the element
and mirror IN which His glory shall
shine brightly (
admired in all them that
believe—Greek, "them that believed." Once they
believed, now they see: they had taken His word on trust.
Now His word is made good and they need faith no longer. With
wonder all celestial intelligences (
because, &c.—Supply for the sense,
among whom (namely, those who shall be found to have believed)
you, too, shall be; "because our testimony unto (so the
Greek for 'among') you was believed" (and was not rejected as by
those "who obey not the Gospel,"
11. Wherefore—Greek, "With a view to which," namely, His glorification in you as His saints.
also—We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.
our God—whom we serve.
count you worthy—The prominent
position of the "You" in the Greek makes it the emphatic word of
the sentence. May you be found among the saints whom God shall
count worthy of their calling (
the good pleasure of, &c.—on the part of God [Bengel].
faith—on your part. Alford refers the former clause, "good pleasure of
his goodness," also to man, arguing that the Greek for
"goodness" is never applied to God, and translates, "All [that is,
every possible] right purpose of goodness." Wahl, "All sweetness of goodness," that is,
impart in full to you all the refreshing delights of goodness. I think
that, as in the previous and parallel clause, "calling" refers to God's purpose; and as the Greek for
"good pleasure" mostly is used of God, we ought to translate,
"fulfil (His) every gracious purpose of goodness (on your
part)," that is, fully perfect in you all goodness according to
His gracious purpose. Thus, "the grace of our God,"
with power—Greek, "in power,"
that is, "powerfully fulfil in you" (
12. the name of our Lord Jesus—Our Lord Jesus in His manifested personality as the God-man.
in you, and ye in him—reciprocal
glorification; compare
the grace of our God and the Lord Jesus Christ—There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.
CHAPTER 2
1. Now—rather, "But"; marking the transition from his prayers for them to entreaties to them.
we beseech you—or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.
by—rather, "with respect to"; as the
Greek for "of" (
our gathering together unto him—the
consummating or final gathering together of the saints to Him at His
coming, as announced,
2. soon—on trifling grounds, without due consideration.
shaken—literally, "tossed" as ships
tossed by an agitated sea. Compare for the same image,
in mind—rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.
troubled—This verb applies to emotional agitation; as "shaken" to intellectual.
by spirit—by a person
professing to have the spirit of prophecy (
by word—of mouth (compare
by letter as from us—purporting to be
from us, whereas it is a forgery. Hence he gives a test by which to
know his genuine letters (
day of Christ—The oldest manuscripts read, "day of the Lord."
is at hand—rather, "is immediately
imminent," literally, "is present"; "is instantly
coming." Christ and His apostles always taught that the day of the
Lord's coming is at hand; and it is not likely that Paul would
imply anything contrary here; what he denies is, that it is so
immediately imminent, instant, or present, as to justify
the neglect of everyday worldly duties. Chrysostom, and after him Alford, translates, "is (already) present" (compare
3. by any means—Greek, "in any
manner." Christ, in
a falling away—rather as the
Greek, "the falling away," or "apostasy," namely,
the one of which "I told you" before (
that man of sin be revealed—The
Greek order is, "And there have been revealed the man of sin."
As Christ was first in mystery, and afterwards revealed
(
the son of perdition—a title applied
besides to Judas (the traitor,
4.
Who opposeth and exalteth
himself—There is but one Greek article to both
participles, implying that the reason why he opposeth himself is
in order that he may exalt himself above, &c. Alford takes the former clause absolutely, "He that
withstands (Christ)," that is,
Antichrist (
above all that is called God—(
or that is worshipped—Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [Olshausen].
in the temple of God … that he is
God—"He will reign a time, times, and half a time" (
showing himself—with blasphemous and
arrogant DISPLAY (compare a type,
5. Remember, &c.—confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.
I told you—more than once, literally, "I was telling," or "used to tell."
6. now ye know—by my having told you. The power must have been one "known" to the Thessalonians.
what withholdeth—that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [Olshausen]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [Alford]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.
that he might be—Greek, "in
order that": ye know that which keeps him back, in God's purposes, from
being sooner manifested, "in order that he may be
revealed in his own time" (that is, the time appointed by God to
him as his proper time for being manifested), not sooner (compare
7. the mystery of iniquity—the
counterwork to "the mystery of godliness" (
already—(
only he who now letteth will
let—The italicized words are not in the Greek.
Therefore, translate rather, "only (that is, the continuance of
the MYSTERY of
iniquity-working will be only) until he who now
withholdeth (the same Greek as in
8. Translate, "the lawless one"; the
embodiment of all the godless "lawlessness" which has been working in
"mystery" for ages (
whom the Lord—Some of the oldest
manuscripts read, "the Lord Jesus." How awful that He whose very
name means God-Saviour, should appear as the Destroyer; but the
salvation of the Church requires the destruction of her foe. As
the reign of Israel in Canaan was ushered in by judgments on the
nations for apostasy (for the Canaanites were originally
worshippers of the true God: thus Melchisedek, king of Salem, was the
"priest of the most high God,"
consume … and … destroy—So
with the brightness of his
coming—Greek, "the manifestation, (or
appearance) of His presence": the first outburst of His
advent—the first gleam of His presence—is enough to
abolish utterly all traces of Antichrist, as darkness disappears
before the dawning day. Next, his adherents are "slain with the sword
out of His mouth" (
9. whose coming—The same Greek as
was used for the Lord's coming (
is—in its essential character.
after—according to the working
("energy") of Satan, as opposed to the energy or working
of the Holy Spirit in the Church (see on
lying wonders—literally, "wonders" or
"prodigies of falsehood." His "power, signs, and wonders," all have
falsehood for their base, essence, and aim (
10. deceivableness—rather as
Greek, "deceit of (to promote) unrighteousness" (
in—The oldest manuscripts and versions
omit "in." Translate, "unto them that are perishing"
(
because—literally, "in requital for";
in just retribution for their having no love for the truth which
was within their reach (on account of its putting a check on their bad
passions), and for their having "pleasure in unrighteousness" (
received not—Greek, "welcomed not"; admitted it not cordially.
love of the truth—not merely love of
truth, but love of THE
truth (and of, Jesus who is the Truth, in opposition to
Satan's "lie,"
11. for this cause—because "they received not the love of the truth." The best safeguard against error is "the love of the truth."
shall send—Greek, "sends," or
"is sending"; the "delusion" is already beginning. God judicially sends
hardness of heart on those who have rejected the truth, and gives them
up in righteous judgment to Satan's delusions (
strong delusion—Greek, "the
powerful working of error," answering to the energizing "working of
Satan" (
believe a lie—rather, "the lie"
which Antichrist tells them, appealing to his miracles as proofs of it
… (
12. they all … damned—rather as
Greek, "that all," &c. He here states the general
proposition which applies specially to Antichrist's adherents. Not all
in the Church of Rome, or other anti-Christian systems, shall be
damned, but only "all who believed not the truth," when offered to
them, "but had pleasure in unrighteousness" (
13. But—In delightful contrast to the
damnation of the lost (
are bound—in duty (
thanks … to God—not to ourselves, your ministers, nor to you, our converts.
beloved of the Lord—Jesus (
from the beginning—"before the
foundation of the world" (
chosen you—The Greek, is not
the ordinary word for "elected," implying His eternal selection;
but taken for Himself, implying His having adopted them
in His eternal purpose. It is found in the Septuagint (
through—rather as Greek,
"in sanctification" as the element in which the choice to
salvation had place (compare
of the Spirit—wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.
belief of the truth—contrasted with
"believed not the truth" (
14. you—The oldest manuscripts read, "us."
by our gospel—"through" the Gospel which we preach.
to … glory—In
15. Therefore—God's sovereign choice of
believers, so far from being a ground for inaction on their part, is
the strongest incentive to action and perseverance in it. Compare the
argument,
stand fast—so as not to be "shaken or
troubled" (
hold—so as not to let go. Adding
nothing, subtracting nothing [Bengel].
The Thessalonians had not held fast his oral instructions but had
suffered themselves to be imposed upon by pretended spirit-revelations,
and words and letters pretending to be from Paul (
traditions—truths delivered and
transmitted orally, or in writing (
our epistle—as distinguished from a
"letter AS from us,"
16, 17. himself—by His own might, as
contrasted with our feebleness; ensuring the efficacy of our prayer.
Here our Lord Jesus stands first; in
which … loved us—in the work of
our redemption. Referring both to our Lord Jesus (
everlasting consolation—not
transitory, as worldly consolations in trials (
through grace—rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.
17. Comfort your hearts—unsettled as you have been through those who announced the immediate coming of the Lord.
good word and work—The oldest
manuscripts invert the order, "work and word." Establishment in
these were what the young converts at Thessalonica needed, not
fanatical teaching (compare
CHAPTER 3
1. Finally—literally, "As to what remains."
may have free course—literally, "may
run"; spread rapidly without a drag on the wheels of its course. That
the new-creating word may "run," as "swiftly" as the creative word at
the first (
glorified—by sinners accepting it
(
as it is with you—(
2. that we … be delivered from unreasonable
… men—literally, men out of place, inept,
unseemly: out of the way bad: more than ordinarily bad. An
undesigned coincidence with
have not faith—or as Greek,
"the faith" of the Christian: the only antidote to what is
"unreasonable and wicked." The Thessalonians, from their ready
acceptance of the Gospel (
3. faithful—alluding to "faith" (
stablish you—as he had prayed (
4. we have confidence in the Lord—as
"faithful" (
that ye both do—Some of the oldest
manuscripts insert a clause, "that ye both have done" before, "and are
doing, and will do." He means the majority by "ye," not
all of them (compare
5. If "the Lord" be here the Holy Ghost (
love of God—love to God.
patient waiting for Christ—rather as
Greek, "the patience (endurance) of Christ," namely, which
Christ showed [Alford] (
6. we command you—Hereby he puts to a
particular test their obedience in general to his commands,
which obedience he had recognized in
withdraw—literally, "to furl the
sails"; as we say, to steer clear of (compare
disorderly—Paul plainly would not have
sanctioned the order of Mendicant Friars, who reduce such a
"disorderly" and lazy life to a system. Call it not an order,
but a burden to the community (Bengel, alluding to the Greek,
the tradition—the oral instruction
which he had given to them when present (
which he received of us—Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
7. how ye ought to follow us—how ye
ought to live so as to "imitate (so the Greek for
'follow') us" (compare Notes, see on
8. eat any man's bread—Greek,
"eat bread from any man," that is, live at anyone's expense.
Contrast
wrought—(
labour and travail—"toil and hardship"
(see on
night and day—scarcely allowing time for repose.
chargeable—Greek, "a burden,"
or "burdensome." The Philippians did not regard it as a burden
to contribute to his support (
9. (
10. For even—Translate, "For also." We not only set you the example, but gave a positive "command."
commanded—Greek imperfect, "We were commanding"; we kept charge of you.
would not work—Greek, "is unwilling to work." Bengel makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."
11. busy bodies—In the Greek the
similarity of sound marks the antithesis, "Doing none of their own
business, yet overdoing in the business of others." Busy about
everyone's business but their own. "Nature abhors a vacuum"; so if not
doing one's own business, one is apt to meddle with his neighbor's
business. Idleness is the parent of busybodies (
12. by—The oldest manuscripts read,
"IN the Lord Jesus." So the
Greek,
with quietness—quiet industry; laying
aside restless, bustling, intermeddling officiousness (
their own—bread earned by themselves,
not another's bread (
13. be not weary—The oldest manuscripts
read, "Be not cowardly in"; do not be wanting in strenuousness in doing
well. Edmunds explains it: Do not
culpably neglect to do well, namely, with patient industry do
your duty in your several callings. In contrast to the "disorderly,
not-working busybodies" (
14. note that man—mark him in your own
mind as one to be avoided (
that he may be ashamed—Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.
15. admonish him as a brother—not yet
excommunicated (compare
16. Lord of peace—Jesus Christ. The same
title is given to Him as to the Father, "the God of peace" (
always—unbroken, not changing with outward circumstances.
by all means—Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
Lord be with you all—May He bless you
not only with peace, but also with His presence (
17. The Epistle was written by an amanuensis
(perhaps Silas or Timothy), and only the closing salutation written by
Paul's "own hand" (compare
which—which autograph salutation.
the token—to distinguish genuine
Epistles from spurious ones put forth in my name (
in every epistle—Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write—so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
18. He closes every Epistle by praying for GRACE to those whom he addresses.
Amen—omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.
THE PASTORAL EPISTLES OF PAUL THE APOSTLE TO
TIMOTHY AND TITUS
Commentary by A. R. Faussett
INTRODUCTION
Genuineness.—The
ancient Church never doubted of their being canonical and written by
Paul. They are in the Peschito Syriac version of the second
century. Muratori's Fragment on the
Canon of Scripture, at the close of the second century,
acknowledges them as such. Irenæus
[Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3],
quotes
The HERESIES OPPOSED
in them form the transition stage from Judaism, in its ascetic form, to
Gnosticism, as subsequently developed. The references to Judaism and
legalism are clear (
The DIRECTIONS AS TO CHURCH
GOVERNORS and ministers, "bishop-elders, and deacons," are such
as were natural for the apostle, in prospect of his own approaching
removal, to give to Timothy, the president of the Church at Ephesus,
and to Titus, holding the same office in Crete, for securing the due
administration of the Church when he should be no more, and at a time
when heresies were rapidly springing up. Compare his similar anxiety in
his address to the Ephesian elders (
The PECULIARITIES OF MODES OF
THOUGHT AND EXPRESSION, are such as the difference of subject
and circumstances of those addressed and those spoken of in
these Epistles, as compared with the other Epistles, would lead us to
expect. Some of these peculiar phrases occur also in Galatians, in
which, as in the Pastoral Epistles, he, with his characteristic fervor,
attacks the false teachers. Compare
Time and place of
writing.—The First Epistle to Timothy was written not long
after Paul had left Ephesus for Macedon (
However, all these arguments against the later date
may be answered. This First Epistle may refer not to the first
organization of the Church under its bishops, or elders and deacons,
but to the moral qualifications laid down at a later period for
those officers when scandals rendered such directions needful. Indeed,
the object for which he left Timothy at Ephesus he states (
Whatever doubt must always remain as to the date of
the First Epistle, there can be hardly any as to that of the Second
Epistle. In
Eusebius
[Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added
the persecution of Christians: under him the apostles Peter and Paul
consummated their martyrdom at Rome." So Jerome [On Illustrious Men], "In the
fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake,
on the same day as Peter, and was buried on the Ostian Road, in the
thirty-seventh year after the death of our Lord." Alford reasonably conjectures the Pastoral Epistles
were written near this date. The interval was possibly filled up (so
Clement of Rome states that Paul
preached as far as "to the extremity of the west") by a journey to
Spain (
From Ephesus he went into Macedonia (
The date of the Epistle to Titus must depend on that
assigned to First Timothy, with which it is connected in subject,
phraseology, and tone. There is no difficulty in the Epistle to Titus,
viewed by itself, in assigning it to the earlier date, namely,
before Paul's first imprisonment. In
Alford's argument for
classing the Epistle to Titus with First Timothy, as written after
Paul's first Roman imprisonment, stands or falls with his argument for
assigning First Timothy to that date. Indeed, Hug's unobjectionable argument for the earlier date
of the Epistle to Titus, favors the early date assigned to First
Timothy, which is so much akin to it, if other arguments be not thought
to counterbalance this. The Church of Crete had been just founded
(
Timothy is first mentioned,
The DESIGN of the
First Epistle was: (1) to direct Timothy to charge the false teachers
against continuing to teach other doctrine than that of the Gospel
(
CHAPTER 1
1. by the commandment of God—the
authoritative injunction, as well as the commission, of God. In
the earlier Epistles the phrase is, "by the will of God." Here
it is expressed in a manner implying that a necessity was laid on him
to act as an apostle, not that it was merely at his option. The same
expression occurs in the doxology, probably written long after the
Epistle itself [Alford] (
God our Saviour—The Father (
our hope—(
2. my own son—literally, "a
genuine son" (compare
mercy—added here, in addressing
Timothy, to the ordinary salutation, "Grace unto you (
Jesus Christ—The oldest manuscripts
read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is
often put before "Jesus," to give prominence to the fact that the
Messianic promises of the Old Testament, well known to Timothy
(
3. Timothy's superintendence of the Church at
Ephesus was as locum tenens for the apostle, and so was
temporary. Thus, the office of superintending overseer, needed for a
time at Ephesus or Crete, in the absence of the presiding apostle,
subsequently became a permanent institution on the removal, by death,
of the apostles who heretofore superintended the churches. The first
title of these overseers seems to have been "angels" (
As I besought thee to abide still—He
meant to have added, "so I still beseech thee," but does not
complete the sentence until he does so virtually, not formally,
at
at Ephesus—Paul, in
I besought—a mild word, instead of authoritative command, to Timothy, as a fellow helper.
some—The indefinite pronoun is
slightly contemptuous as to them (
teach no other doctrine—than what I
have taught (
4. fables—legends about the origin and
propagation of angels, such as the false teachers taught at Colosse
(
genealogies—not merely such civil
genealogies as were common among the Jews, whereby they traced their
descent from the patriarchs, to which Paul would not object, and which
he would not as here class with "fables," but Gnostic genealogies of
spirits and aeons, as they called them, "Lists of Gnostic emanations"
[Alford]. So Tertullian [Against Valentinian, c. 3], and
Irenæus [Preface]. The
Judaizers here alluded to, while maintaining the perpetual obligation
of the Mosaic law, joined with it a theosophic ascetic tendency,
pretending to see in it mysteries deeper than others could see. The
seeds, not the full-grown Gnosticism of the post-apostolic age,
then existed. This formed the transition stage between Judaism and
Gnosticism. "Endless" refers to the tedious unprofitableness of their
lengthy genealogies (compare
questions—of mere speculation (
godly edifying—The oldest manuscripts
read, "the dispensation of God," the Gospel dispensation of God
towards man (
5. But—in contrast to the doctrine of the false teachers.
the end—the aim.
the commandment—Greek, "of the
charge" which you ought to urge on your flock. Referring to the same
Greek word as in
charity—LOVE; the sum and end of the
law and of the Gospel alike, and that wherein the Gospel is the
fulfilment of the spirit of the law in its every essential jot and
tittle (
out of—springing as from a fountain.
pure heart—a heart purified by faith
(
good conscience—a conscience cleared
from guilt by the effect of sound faith in Christ (
faith unfeigned—not a hypocritical,
dead, and unfruitful faith, but faith working by love (
6. From which—namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
having swerved—literally, "having
missed the mark (the 'end') to be aimed at." It is translated, "erred,"
7. Sample of their "vain talk" (
Desiring—They are would-be teachers, not really so.
the law—the Jewish law (
neither what they say, nor whereof—neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other [Alford].
8. But—"Now we know" (
law is good—in full agreement with God's holiness and goodness.
if a man—primarily, a teacher; then, every Christian.
use it lawfully—in its lawful place in
the Gospel economy, namely, not as a means of a "'righteous man"
attaining higher perfection than could be attained by the Gospel alone
(
9. law is not made for a righteous
man—not for one standing by faith in the righteousness of
Christ put on him for justification, and imparted inwardly by the Spirit
for sanctification. "One not forensically amenable to the law" [Alford]. For sanctification, the law
gives no inward power to fulfil it; but Alford goes too far in speaking of the righteous man
as "not morally needing the law." Doubtless, in proportion as he is
inwardly led by the Spirit, the justified man needs not the law, which
is only an outward rule (
disobedient—Greek, "not
subject"; insubordinate; it is translated "unruly,"
ungodly and … sinners—Greek, he who does not reverence God, and he who openly sins against Him; the opposers of God, from the law comes.
unholy and profane—those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary; sinners against the third and fourth commandments.
murderers—or, as the Greek may mean, "smiters" of fathers and … mothers; sinners against the fifth commandment.
manslayers—sinners against the sixth commandment.
10. whoremongers, &c.—sinners against the seventh commandment.
men-stealers—that is, slave dealers.
The most heinous offense against the eighth commandment. No stealing of
a man's goods can equal in atrocity the stealing of a man's liberty.
Slavery is not directly assailed in the New Testament; to have done so
would have been to revolutionize violently the existing order of
things. But Christianity teaches principles sure to undermine, and at
last overthrow it, wherever Christianity has had its natural
development (
liars … perjured—offenders against the ninth commandment.
if there be any other thing—answering
to the tenth commandment in its widest aspect. He does not particularly
specify it because his object is to bring out the grosser forms
of transgression; whereas the tenth is deeply spiritual, so much so
indeed, that it was by it that the sense of sin, in its subtlest form
of "lust," Paul tells us (
sound—healthy, spiritually
wholesome (
11. According to the glorious gospel—The
Christian's freedom from the law as a sanctifier, as well as a
justifier, implied in the previous,
committed to my trust—Translate as in
the Greek order, which brings into prominent emphasis
Paul, "committed in trust to me"; in contrast to the kind of
law-teaching which they (who had no Gospel commission), the
false teachers, assumed to themselves (
12. The honor done him in having the Gospel
ministry committed to him suggests the digression to what he once was,
no better (
And—omitted in most (not all) of the oldest manuscripts.
I thank—Greek, "I have (that is, feel) gratitude."
enabled me—the same Greek verb
as in
for that—the main ground of his "thanking Christ."
he counted me faithful—He foreordered
and foresaw that I would be faithful to the trust committed to me.
Paul's thanking God for this shows that the merit of his
faithfulness was due solely to God's grace, not to his own natural
strength (
putting me into—rather as in
13. Who was before—Greek,
"Formerly being a blasphemer." "Notwithstanding that I was
before a blasphemer," &c. (
persecutor—(
injurious—Greek, "insulter";
one who acts injuriously from arrogant contempt of others. Translate,
I obtained mercy—God's mercy, and
Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of
mercy." The sense of mercy was perpetual in the mind of the apostle
(compare Note, see on
because I did it
ignorantly—Ignorance does not in itself deserve
pardon; but it is a less culpable cause of unbelief than pride and
wilful hardening of one's self against the truth (
14. And—Greek, "But." Not only so (was mercy shown me), but
the grace—by which "I obtained mercy"
(
was exceeding abundant—Greek,
"superabounded." Where sin abounded, grace did much more abound" (
with faith—accompanied with
faith, the opposite of "unbelief" (
love—in contrast to "a blasphemer, persecutor, and injurious."
which is in Christ—as its element and home [Alford]: here as its source whence it flows to us.
15. faithful—worthy of credit, because
"God" who says it "is faithful" to His word (
all—all possible; full; to be received
by all, and with all the faculties of the soul, mind, and heart. Paul,
unlike the false teachers (
acceptation—reception (as of a
boon) into the heart, as well as the understanding, with all gladness;
this is faith acting on the Gospel offer, and welcoming and
appropriating it (
Christ—as promised.
Jesus—as manifested [Bengel].
came into the world—which was full of
sin (
to save sinners—even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!
I am—not merely, "I was chief" (
chief—the same Greek as in
16. Howbeit—Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.
for this cause—for this very purpose.
that in me—in my case.
first—"foremost." As I was "foremost"
(Greek for chief,
show—to His own glory (the middle
Greek, voice),
all long-suffering—Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.
a pattern—a sample (
believe on him—Belief rests ON Him as the only foundation on which faith relies.
to life everlasting—the ultimate aim
which faith always keeps in view (
17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].
the King, eternal—literally, "King of
the (eternal) ages." The Septuagint translates
immortal—The oldest manuscripts read,
"incorruptible." The Vulgate, however, and one very old
manuscript read as English Version (
invisible—(
the only wise God—The oldest
manuscripts omit "wise," which probably crept in from
for ever, &c.—See note, above. The
thought of eternity (terrible as it is to unbelievers) is delightful to
those assured of grace (
18. He resumes the subject begun at
This charge—namely, "that thou in them
(so the Greek) mightest war," that is, fulfil thy high calling,
not only as a Christian, but as a minister officially, one
function of which is, to "charge some that they teach no other
doctrine" (
I commit—as a sacred deposit (
according to—in pursuance of; in consonance with.
the prophecies which went before on
thee—the intimations given by prophets respecting thee at thy
ordination,
by them—Greek, "in them"; arrayed as it were in them; armed with them.
warfare—not the mere "fight" (
19. Holding—Keeping hold of "faith" and
"good conscience" (
which—Greek singular, namely, "good conscience," not "faith" also; however, the result of putting away good conscience is, one loses faith also.
put away—a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when its owner is tired of its importunity, and is resolved to retain his sin at the cost of losing it. One cannot be on friendly terms with it and with sin at one and the same time.
made shipwreck—"with respect to THE faith." Faith is the vessel in which they had professedly embarked, of which "good conscience" is the anchor. The ancient Church often used this image, comparing the course of faith to navigation. The Greek does not imply that one having once had faith makes shipwreck of it, but that they who put away good conscience "make shipwreck with respect to THE faith."
20. Hymenaeus—There is no difficulty in
supposing him to be the Hymenæus of
that they may—not "might"; implying that the effect still continues—the sentence is as yet unremoved.
learn—Greek, "be disciplined," namely, by chastisement and suffering.
blaspheme—the name of God and Christ,
by doings and teachings unworthy of their Christian profession (
CHAPTER 2
1. therefore—taking up again the general
subject of the Epistle in continuation (
that, first of all … be
made—Alford takes it, "I
exhort first of all to make." "First of all," doubtless, is to
be connected with "I exhort"; what I begin with (for special
reasons), is … As the destruction of Jerusalem drew near, the
Jews (including those at Ephesus) were seized with the dream of freedom
from every yoke; and so virtually "'blasphemed" (compare
supplications—a term implying the suppliant's sense of need, and of his own insufficiency.
prayers—implying devotion.
intercessions—properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.
2. For kings—an effectual confutation of
the adversaries who accused the Christians of disaffection to the
ruling powers (
all … in authority—literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all … in authority" are to be prayed for.
that we may lead—that we may be blessed with such good government as to lead … ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.
quiet—not troubled from without.
peaceable—"tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].
in all godliness—"in all (possible
… requisite) piety" [Alford]. A distinct Greek word,
honesty—Greek, "gravity" (
3. this—praying for all men.
in the sight of God—not merely
before men, as if it were their favor that we sought (
our Saviour—a title appropriate to the
matter in hand. He who is "our Saviour" is willing that all should
be saved (
4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.
to come—They are not forced.
unto the knowledge—Greek, "the
full knowledge" or "recognition" (See on
the truth—the saving truth as it is
in, and by, Jesus (
5. For there is one God—God's
unity in essence and purpose is a proof of His comprehending all
His human children alike (created in His image) in His offer of grace
(compare the same argument from His unity,
the man—rather "man," absolutely and
genetically: not a mere individual man: the Second Head of
humanity, representing and embodying in Himself the whole human race
and nature. There is no "the" in the Greek. This epithet is
thus the strongest corroboration of his argument, namely, that Christ's
mediation affects the whole race, since there is but the one Mediator,
designed as the Representative Man for all men alike (compare
6. gave himself—(
ransom—properly of a captive slave.
Man was the captive slave of Satan, sold under sin. He was unable to
ransom himself, because absolute obedience is due to God, and therefore
no act of ours can satisfy for the least offense.
for all—Greek, "in behalf of
all": not merely for a privileged few; compare
to be testified—Greek, "the
testimony (that which was to be testified of,
7. Whereunto—For the giving of which testimony.
I am ordained—literally, "I was set":
the same Greek, as "putting me," &c. (
preacher—literally, "herald" (
I speak the truth … and lie
not—a strong asseveration of his universal commission,
characteristic of the ardor of the apostle, exposed to frequent
conflict (
in faith and verity—rather, "in
the faith and the truth." The sphere in which his
ministry was appointed to be exercised was the faith and the
truth (
8. I will—The active wish, or desire, is meant.
that men—rather as Greek, "that
the men," as distinguished from "the women," to whom he has
something different to say from what he said to the men (
everywhere—Greek, "in every
place," namely, of public prayer. Fulfilling
lifting up holy hands—The early
Christians turned up their palms towards heaven, as those craving help
do. So also Solomon (
without wrath—putting it
away (
doubting—rather, "disputing," as the
Greek is translated in
9, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will hold good on other occasions also.
in modest apparel—"in seemly guise"
[Ellicott]. The adjective means
properly. orderly, decorous, becoming; the noun in secular
writings means conduct, bearing. But here "apparel." Women are
apt to love fine dress; and at Ephesus the riches of some (
shamefacedness—Trench spells this word according to its true
derivation, "shamefastness" (that which is made fast by an honorable
shame); as "steadfastness" (compare
sobriety—"self-restraint" [Alford]. Habitual inner self-government [Trench]. I prefer Ellicott's translation, "sober-mindedness": the well-balanced state of mind arising from habitual self-restraint.
with—Greek, "in."
braided hair—literally, "plaits," that
is, plaited hair: probably with the "gold and pearls" intertwined
(
10. professing—Greek, "promising": engaging to follow.
with good works—The Greek
preposition is not the same as in
11. learn—not "teach" (
with all subjection—not "usurping
authority" (
12. usurp authority—"to lord it over the man" [Alford], literally, "to be an autocrat."
13. For—reason of the precept; the original order of creation.
Adam … first—before Eve, who was
created for him (
14. Adam was not deceived—as Eve was
deceived by the serpent; but was persuaded by his wife.
being deceived—The oldest manuscripts read the compound Greek verb for the simple, "Having been seduced by deceit": implying how completely Satan succeeded in deceiving her.
was in the transgression—Greek,
"came to be in the transgression": became involved in the
existing state of transgression, literally, "the going beyond a
command"; breach of a positive precept (
15. be saved in
childbearing—Greek, "in (literally, 'through')
(her, literally, 'the') child-bearing." Through,
or by, is often so used to express not the means of her
salvation, but the circumstances AMIDST which it has place. Thus
if they, &c.—"if the women
(plural, taken out of 'the woman,'
faith and charity—the essential way to
salvation (
sobriety—"sober-mindedness" (see on
CHAPTER 3
1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
desire—literally, "stretch one's self
forward to grasp"; "aim at": a distinct Greek verb from that for
"desireth." What one does voluntarily is more esteemed than what he
does when asked (
bishop—overseer: as yet identical with
"presbyter" (
good work—literally, "honorable work."
Not the honor associated with it, but the work, is the prominent
thought (
2. The existence of Church organization and
presbyters at Ephesus is presupposed (
blameless—"unexceptionable"; giving no just handle for blame.
husband of one wife—confuting the
celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet
as he is writing as to a Gentile Church, and as polygamy was never
allowed among even laymen in the Church, the ancient interpretation
that the prohibition here is against polygamy in a candidate bishop is
not correct. It must, therefore, mean that, though laymen might
lawfully marry again, candidates for the episcopate or presbytery were
better to have been married only once. As in
vigilant—literally, "sober"; ever on
the watch, as sober men alone can be; keenly alive, so as to foresee
what ought to be done (
sober—sober-minded.
of good behaviour—Greek,
"orderly." "Sober" refers to the inward mind; "orderly,"
to the outward behavior, tone, look, gait, dress. The new man
bears somewhat of a sacred festival character, incompatible with all
confusion, disorder, excess, violence, laxity, assumption, harshness,
and meanness (
apt to teach—(
3. Not given to wine—The Greek
includes besides this, not indulging in the brawling, violent
conduct towards others, which proceeds from being given to wine.
The opposite of "patient" or (Greek) "forbearing," reasonable to
others (see on
no striker—with either hand or tongue:
not as some teachers pretending a holy zeal (
not covetous—Greek, "not a
lover of money," whether he have much or little (
4. ruleth—Greek, "presiding over."
his own house—children and servants,
as contrasted with "the church" (house) of God (
having his children—rather as
Greek, "having children (who are) in subjection" (
gravity—propriety: reverent modesty on the part of the children [Alford]. The fact that he has children who are in subjection to him in all gravity, is the recommendation in his favor as one likely to rule well the Church.
5. For—Greek, "But."
the church—rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?
6. not a novice—one just converted. This
proves the Church of Ephesus was established now for some time. The
absence of this rule in the Epistle to Titus, accords with the recent
planting of the Church at Crete. Greek, "neophyte,"
literally, "a young plant"; luxuriantly verdant (
lifted up with pride—Greek,
literally, "wrapt in smoke," so that, inflated with self-conceit and
exaggerated ideas of his own importance, he cannot see himself or
others in the true light (
condemnation of the devil—into the
same condemnation as Satan fell into (
7. a good report—Greek,
"testimony." So Paul was influenced by the good report given of Timothy
to choose him as his companion (
of them which are without—from the as
yet unconverted Gentiles around (
reproach and the snare of the
devil—reproach of men (
8. The deacons were chosen by the voice
of the people. Cyprian [Epistle,
2.5] says that good bishops never departed from the old custom of
consulting the people. The deacons answer to the chazzan of the
synagogue: the attendant ministers, or subordinate coadjutors of
the presbyter (as Timothy himself was to Paul,
double-tongued—literally, "of double
speech"; saying one thing to this person, and another to that person
[Theodoret]. The extensive personal
intercourse that deacons would have with the members of the Church
might prove a temptation to such a fault. Others explain it, "Saying
one thing, thinking another" (
not greedy of filthy lucre—All gain is
filthy (literally, "base") which is set before a man as a by-end in his
work for God [Alford] (
9. the mystery of the faith—holding
the faith, which to the natural man remains a mystery, but
which has been revealed by the Spirit to them (
10. "And moreover," &c. [Alford].
be proved—not by a period of
probation, but by a searching inquiry, conducted by Timothy, the
ordaining president (
blameless—Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].
11. their wives—rather, "the women,"
that is, the deaconesses. For there is no reason that special
rules should be laid down as to the wives of the deacons, and not also
as to the wives of the bishops or overseers. Moreover, if the wives of
the deacons were meant, there seems no reason for the omission of
"their" (not in the Greek). Also the Greek for "even so"
(the same as for "likewise,"
faithful in all things—of life as well
as faith. Trustworthy in respect to the alms committed to them and
their other functions, answering to "not greedy of filthy lucre,"
12. husbands of one wife—(See on
ruling their children—There is no
article in the Greek, "ruling children"; implying that he
regarded the having children to rule as a qualification (
their own houses—as distinguished from
"the Church of God" (see on
13. purchase to themselves a good
degree—literally, "are acquiring … a …
step." Understood by many as "a higher step," that is, promotion
to the higher office of presbyter. But ambition of rising seems hardly
the motive to faithfulness which the apostle would urge; besides, it
would require the comparative, "a better degree." Then the
past aorist participle, "they that used the office of deacon
well," implies that the present verb, "are acquiring to
themselves boldness," is the result of the completed action of using
the diaconate well. Also, Paul would not probably hold out to every
deacon the prospect of promotion to the presbytery in reward of his
service. The idea of moving upwards in Church offices was as yet
unknown (compare
in the faith—rather as Greek, "in faith," that is, boldness resting on their own faith.
which is in Christ Jesus—resting in Christ Jesus.
14. write I … hoping—that is,
"though I hope to come unto thee shortly" (
shortly—Greek, "sooner,"
namely, than is presupposed in the preceding directions given to him.
See my Introduction on this verse.
This verse best suits the theory that this First Epistle was not
written after Paul's visit and departure from Ephesus (
15. But if I tarry long—before coming to thee.
that—that is, I write (
behave thyself—in directing the Church
at Ephesus (
the house of God—the Church (
which is—that is, inasmuch as it is.
the church—"the congregation." The
fact that the sphere of thy functions is "the congregation of the
living God" (who is the ever living Master of the house,
the pillar and ground of the
truth—evidently predicated of the Church, not of "the
mystery of godliness" (an interpretation not started till the sixteenth
century; so Bengel); for after two
weighty predicates, "pillar and ground," and these substantives, the
third, a much weaker one, and that an adjective, "confessedly," or
"without controversy great," would not come. "Pillar" is so used
metaphorically of the three apostles on whom principally the Jewish
Christian Church depended (
16. And—following up
the mystery—the divine scheme embodied
in Christ (
of godliness—rather, "piety"; a
different Greek, expresses godliness (
justified—that is, approved to be
righteous [Alford]. Christ, while "in
the flesh," seemed to be just such a one as men in the flesh, and in
fact bore their sins; but by having died to sin, and having
risen again, He gained for Himself and His people justifying
righteousness (
seen of angels—answering to "preached
unto the Gentiles" (or rather "among the nations"; including the
Jews), on the other hand (
believed on in the world—which lieth
in wickedness (
received up into glory—Greek,
"in glory." However, English Version may be retained thus,
"Received up (so as now to be) in glory," that is, into
glory (
CHAPTER 4
The "mystery of iniquity" here alluded to, and
already working (
1. Now—Greek, "But." In contrast to the "mystery of godliness."
the Spirit—speaking by the prophets in
the Church (whose prophecies rested on those of the Old Testament,
expressly—"in plain words." This shows that he refers to prophecies of the Spirit then lying before him.
in the latter times—in the times
following upon the times in which he is now writing. Not some
remote future, but times immediately subsequent, the beginnings
of the apostasy being already discernible (
depart from the faith—The apostasy was
to be within the Church, the faithful one becoming the harlot. In
giving heed—(
seducing spirits—working in the
heretical teachers.
doctrines of devils—literally
"teachings of (that is suggested by) demons."
2. Rather translate, "Through (literally,
'in'; the element in which the apostasy has place) the
hypocrisy of lying speakers"; this expresses the means through
which "some shall (be led to) depart from the faith," namely, the
reigned sanctity of the seducers (compare "deceivers,"
having their conscience
seared—Greek, "having their own conscience,"
&c., that is, not only "speaking lies" to others, but also
having their own conscience seared. Professing to lead others to
holiness, their own conscience is all the while defiled. Bad
consciences always have recourse to hypocrisy. As faith and a
good conscience are joined (
3. Sensuality leads to false spiritualism.
Their own inward impurity is reflected in their eyes in the world
without them, and hence their asceticism (
to be received—Greek, "to be partaken of."
of them—literally, (created and
designed) "for them," Though all (even the unbelieving,
and know the truth—explanatory and
defining who are "they which believe." Translate as Greek, "and
have full knowledge of the truth" (see on
4, 5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)—"For" (a reason resting on something subjective in the writer's mind).
every creature … good—(
if … with thanksgiving—Meats,
though pure in themselves, become impure by being received with an
unthankful mind (
5. sanctified—"hallowed"; set apart as
holy for the use of believing men: separated from "the creature," which
is under the bondage of vanity and corruption (
by the word of God and prayer—that is,
"by means of intercessory prayer" (so the
Greek)—that is, consecratory prayer in behalf of
"the creature" or food—that prayer mainly consisting of "the word
of God." The Apostolic Constitutions [7.49], give this ancient
grace, almost wholly consisting of Scripture, "Blessed art thou, O
Lord, who feedest me from my youth, who givest food to all flesh: Fill
our hearts with joy and gladness, that we, having all sufficiency, may
abound unto every good work in Christ Jesus our Lord, through whom
glory, honour, and might, be to thee for ever. Amen." In the case of
inspired men, "the word of God" would refer to their inspired
prayers (
6. If thou put … in remembrance—rather as Greek, "If thou suggest to (bring under the notice of) the brethren," &c.
these things—namely, the truths stated
in
minister—"servant."
nourished up—The Greek is
present, not past: "continually being nourished
in" (
the words of faith—rather, "the words
of the faith" (compare
good doctrine—"the good
teaching." Explanatory of "the faith," in opposition to the
"teachings of demons" (English Version, "doctrines of devils,"
whereunto thou hast attained—"the
course of which thou hast followed"; hast followed
along by tracing its course and accompanying it [Alford]. Thou hast begun to follow up [Bengel]. The same Greek occurs, "thou hast
fully known" (
7. refuse—reject, avoid, have nothing
to do with (
old wives' fables—anile myths (
exercise thyself—literally, "exercise
thyself" as one undergoing training in a gymnasium. Let thy
self-discipline be not in ascetical exercises as the false teachers
(
8. profiteth little—Greek,
"profiteth to (but) a small extent." Paul does not deny that fasting
and abstinence from conjugal intercourse for a time, with a view to
reaching the inward man through the outward, do profit somewhat,
having promise, &c.—Translate as
Greek, "Having promise of life, that which now is, and that
which is to come." "Life" in its truest and best sense now and
hereafter (
9. (
10. therefore—Greek, "with a view
to this." The reason why "we both ('both' is omitted in the
oldest manuscripts) labor (endure hardship) and suffer reproach (some
oldest manuscripts read 'strive') is because we have rested, and
do rest our hope, on the living (and therefore, life-giving,
Saviour—even in this life (
specially of those that believe—Their
"labor and reproach" are not inconsistent with their having from the
living God, their Saviour, even the present life (
11. These truths, to the exclusion of those
useless and even injurious teachings (
12. Let no man despise thy youth—Act so
as to be respected in spite of thy youth (
be thou an example—Greek,
"become a pattern" (
in word—in all that thou sayest in public and private.
conversation—that is, "behavior" the Old English sense of the word.
in charity … faith—the two
cardinal principles of the Christian (
in purity—simplicity of holy motive
followed out in consistency of holy action [Alford] (
13. Till I come—when Timothy's
commission would be superseded for the time by the presence of the
apostle himself (
reading—especially in the public
congregation. The practice of reading Scripture was transferred from
the Jewish synagogue to the Christian Church (
exhortation—addressed to the feelings and will with a view to the regulation of the conduct.
doctrine—Greek (ministerial),
"teaching" or instruction. Addressed to the understanding, so as
to impart knowledge (
14. Neglect not the gift—by letting it
lie unused. In
given thee—by God (
by prophecy—that is, by the Holy
Spirit, at his general ordination, or else consecration, to the special
see of Ephesus, speaking through the prophets God's will to give him
the graces needed to qualify him for his work (
with … laying on of …
hands—So in Joshua's case (
of the presbytery—In
15. Meditate—Greek,
"Meditate CAREFULLY upon"
(
these things—(
give thyself wholly to—literally, "BE in these things"; let them engross thee wholly; be wholly absorbed in them. Entire self-dedication, as in other pursuits, so especially in religion, is the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless it be sustained within. The minister must be first his own scholar before he can be another's teacher.
profiting—Greek, "progress"
towards perfection in the Christian life, and especially towards the
fullest realization of the ideal of a Christian minister (
may appear to all—not for thy glory,
but for the winning of souls (
16. Take heed—Give heed (
thyself, and … doctrine—"and
unto thy teaching." The two requisites of a good pastor: His teaching
will be of no avail unless his own life accord with it; and his own
purity of life is not enough unless he be diligent in teaching [Calvin]. This verse is a summary of
continue in them—(
in doing this—not "by doing this," as though he could save himself by works.
thou shalt … save thyself, and them that
hear thee—(
CHAPTER 5
1. an elder—in age; probably not
an elder in the ministry; these latter are not mentioned till
Rebuke not—literally, "Strike not hard
upon"; Rebuke not sharply: a different word from "rebuke" in
entreat—exhort.
as brethren—and therefore equals; not
lording it over them (
2. with all purity—respectful treatment of the other sex will promote "purity."
3. Honour—by setting on the church roll,
as fit objects of charitable sustenance (
widows indeed—(
4. if any widow have children—not "a widow indeed," as having children who ought to support her.
nephews—rather, as Greek, "descendants," or "grandchildren" [Hesychius]. "Nephews" in old English meant "grandchildren" [Hooker, Ecclesiastical Polity, 5.20].
let them—the children and descendants.
learn first—ere it falls to the Church to support them.
to show piety at home—filial piety towards their widowed mother or grandmother, by giving her sustenance. Literally, "to show piety towards their own house." "Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their own" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church.
parents—Greek, (living) "progenitors," that is, their mother or grandmother, as the case may be. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support though they had children or grandchildren able to support them.
good and—The oldest manuscripts omit.
The words are probably inserted by a transcriber from
5. widow indeed, and desolate—contrasted
with her who has children or grandchildren to support her (
trusteth in God—perfect tense in
Greek, "hath rested, and doth rest her hope in God."
in supplications and
prayers—Greek, "in her supplications and
prayers"; the former signifies asking under a sense of need, the
latter, prayer (see on
night and day—another coincidence with
Luke (
6. she that liveth in pleasure—the
opposite of such a widow as is described in
dead while she liveth—dead in the
Spirit while alive in the flesh (
7. these things—just now spoken (
that they may be blameless—namely, the widows supported by the Church.
8. But—reverting to
worse than an infidel—because even an
infidel (or unbeliever) is taught by nature to provide for his own
relatives, and generally recognizes the duty; the Christian who does
not so, is worse (
9. Translate, "As a widow (that is, of the
ecclesiastical order of widowhood; a kind of female
presbytery), let none be enrolled (in the catalogue) who is less
than sixty years old." These were not deaconesses, who were
chosen at a younger age (forty was the age fixed at the Council of
Chalcedon), and who had virgins (in a later age called widows)
as well as widows among them, but a band of widows set apart, though
not yet formally and finally, to the service of God and the Church.
Traces of such a class appear in
wife of one man—in order not to throw
a stumbling-block in the way of Jews and heathen, who regarded with
disfavor second marriages (see on
10. for good works—Greek, "IN honourable (excellent) works"; the
sphere or element in which the good report of her had place
(
if—if, in addition to being "well reported of."
she … brought up children—either
her own (
lodged strangers—
washed … saints' feet—after the
example of the Lord (
relieved the afflicted—whether by pecuniary or other relief.
followed … good—(
11. younger—than sixty years old (
refuse—to take on the roll of presbyteress widows.
wax wanton—literally, "over-strong"
(
against Christ—rebelling against Christ, their proper Bridegroom [Jerome].
they will—Greek, "they wish"; their desire is to marry again.
12. Having—Bringing on themselves, and
so having to bear as a burden (
cast off their first faith—namely,
pledged to Christ and the service of the Church. There could be no
hardship at the age of sixty or upwards in not marrying again (end of
13. withal—"at the same time, moreover."
learn—usually in a good sense. But these women's "learning" is idleness, trifling, and busybodies' tattle.
wandering—Greek, "going about."
from house to house—of the members of
the Church (
tattlers—literally "trifling
talkers." In
busybodies—mischievously busy;
inconsiderately curious (
speaking—not merely "saying." The subject-matter, as well as the form, is involved in the Greek word [Alford].
which they ought not—(
14. younger women—rather, as ellipsis
ought to be supplied, "the younger widows," namely younger
widows in general, as distinguished from the older widows taken on
the roll of presbyteresses (
bear children—(
guide—Greek, "rule the
house" in the woman's due place; not usurping authority over the
man (
give none occasion—literally, "starting-point": handle of reproach through the loose conduct of nominal Christians.
the adversary—of Christianity, Jew or
Gentile.
to speak reproachfully—literally, "for
the sake of reproach" (
15. For—For in the case of some
this result has already ensued; "Some (widows) are already turned aside
after Satan," the seducer (not by falling away from the faith in
general, but) by such errors as are stigmatized in
16. If any … have widows—of his
family, however related to him. Most of the oldest manuscripts and
versions omit "man or," and read, "If any woman that believeth." But
the Received text seems preferable. If, however, the weightiest
authorities are to prevail, the sense will be: He was speaking
of younger widows; He now says, If any believing young widow
have widows related to her needing support, let her relieve them,
thereby casing the Church of the burden,
let them—rather as Greek, "let
him," or "her"; "let such a one" (
be charged—literally, "be burdened" with their support.
widows indeed—really helpless and
friendless (
17. The transition from the widow
presbyteresses (
rule well—literally, "preside well," with wisdom, ability, and loving faithfulness, over the flock assigned to them.
be counted worthy of double
honour—that is, the honor which is expressed by gifts (
specially they who labour in the word and
doctrine—Greek, "teaching"; preaching of the word, and
instruction, catechetical or otherwise. This implies that of the
ruling presbyters there were two kinds, those who labored in
the word and teaching, and those who did not. Lay presbyters, so
called merely because of their age, have no place here; for both
classes mentioned here alike are ruling presbyters. A college of
presbyters is implied as existing in each large congregation. As in
18. the scripture—(
the ox that treadeth out—Greek, An ox while treading.
The labourer is worthy of his
reward—or "hire"; quoted from
19. Against an elder—a presbyter of the Church.
receive not—"entertain not" [Alford].
but before two or three witnesses—A
judicial conviction was not permitted in
20. Them that sin—whether presbyters or laymen.
rebuke before all—publicly before the
Church (
others … fear—that other members
of the Church may have a wholesome fear of offending (
21. I charge thee—rather as
Greek, "I adjure thee"; so it ought to be translated
(
before—"in the presence of God."
Lord—omitted in the oldest manuscripts God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment, in which God shall be revealed, and Christ seen face to face with His angels
elect angels—an epithet of reverence.
The objects of divine electing love (
these things—the injunctions,
without preferring one before
another—rather as Greek, "prejudice"; "judging
before" hearing all the facts of a case. There ought to be judgment,
but not prejudging. Compare "suddenly,"
partiality—in favor of a man, as "prejudice" is bias against a man. Some of the oldest manuscripts read, "in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favor the more probable reading in English Version.
22. Lay hands—that is, ordain (
suddenly—hastily:
neither be partaker of other men's
sins—by negligence in ordaining ungodly candidates, and so
becoming in some degree responsible for their sins. Or, there is the
same transition from the elders to all in general who may
sin, as in
keep thyself pure—"thyself' is
emphatic. "Keep THYSELF" clear of
participation in OTHER men's sin by not
failing to rebuke them that sin (
23. no longer—as a habit. This
injunction to drink wine occasionally is a modification of the
preceding "keep thyself pure." The presbyter and deacon were enjoined
to be "not given to wine" (
24. Two kinds of sins are specified: those
palpably manifest (so the Greek for "open
beforehand" ought to be translated; so in
going before to judgment—as heralds;
crying sins which accuse their perpetrator. The connection seems to me
this: He had enjoined Timothy,
CHAPTER 6
1. servants—to be taken as predicated
thus, "Let as many as are under the yoke (as) slaves" (
their own masters—The phrase "their own," is an argument for submissiveness; it is not strangers, but their own masters whom they are required to respect.
all honour—all possible and
fitting honor; not merely outward subjection, but that inward
honor from which will flow spontaneously right outward conduct
(see on
that the name of God—by which Christians are called.
blasphemed—Heathen masters would say,
What kind of a God must be the God of the Christians, when such are the
fruits of His worship (
2. And—rather, "But." The opposition is between those Christian slaves under the yoke of heathen, and those that have believing masters (he does not use the phrase "under the yoke" in the latter case, for service under believers is not a yoke). Connect the following words thus, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them (the masters)."
but rather, &c.—"but all the more
(so much the more: with the greater good will) do them service because
they (the masters) are faithful (that is, believers) and beloved who
receive (in the mutual interchange of relative duties between
master and servant; so the Greek) the benefit" (English
Version violates Greek grammar). This latter clause is
parallel to, "because they are brethren"; which proves that "they"
refers to the masters, not the servants, as Tittmann takes it, explaining the verb in the common
sense (
These things teach—(
3. teach otherwise—than I desire thee to
"teach" (
consent not—Greek, "accede not to."
wholesome—"sound" (
words of our Lord Jesus Christ—Paul's inspired words are not merely his own, but are also Christ's words.
4. He is proud—literally, "wrapt in
smoke"; filled with the fumes of self-conceit (
doting about—literally, "sick
about"; the opposite of "wholesome" (
questions—of controversy.
strifes of words—rather than about
realities (
evil surmisings—as to those who are of a different party from themselves.
5. Perverse disputings—useless disputings. The oldest manuscripts read, "lasting contests" [Wiesinger]; "incessant collisions" [Alford]. "Strifes of words" had already been mentioned so that he would not be likely to repeat the same idea (as in the English Version reading) again.
corrupt minds—Greek, "of men
corrupted (depraved) in mind." The inmost source of the evil is in the
perverted mind (
destitute of the truth—(
supposing, &c.—The Greek requires, "supposing (regarding the matter in this point of view) that piety (so translated for 'godliness') is a means of gain (that is, a way of advancing one's worldly interests: a different Greek form, poriswa, expresses the thing gained, gain)"; not "that gain is godliness," as English Version.
from such withdraw thyself—omitted in
the oldest manuscripts. The connection with
6. But—Though they err in this, there is
a sense in which "piety is" not merely gain, but "great means of
gain": not the gaining which they pursue, and which makes men to
be discontented with their present possessions, and to use
religion as "a cloak of covetousness" (
7. For—confirming the reasonableness of "contentment."
and it is certain—Vulgate and
other old versions support this reading. The oldest manuscripts,
however, omit "and it is certain"; then the translation will be, "We
brought nothing into the world (to teach us to remember) that neither
can we carry anything out" (
8. And—Greek, "But." In contrast
to the greedy gain-seekers (
having—so long as we have food. (The
Greek expresses "food sufficient in each case for our
continually recurring wants" [Alford]).
It is implied that we, as believers, shall have this (
raiment—Greek, "covering"; according to some including a roof to cover us, that is, a dwelling, as well as clothing.
let us be therewith content—literally, "we shall be sufficiently provided"; "we shall be sufficed" [Alford].
9. will be rich—have more than
"food and raiment." Greek, "wish to be rich"; not
merely are willing, but are resolved, and earnestly
desire to have riches at any cost (
fall into temptation—not merely "are
exposed to temptation," but actually "fall into" it. The
falling into it is what we are to pray against, "Lead us not
into temptation" (
snare—a further step downwards (
foolish—irrational.
hurtful—to those who fall into the
snare. Compare
lusts—With the one evil lust
("wish to be rich") many others join themselves: the one is the
"root of all evils" (
which—Greek, "whatever (lusts)."
drown—an awful descending climax from
"fall into"; this is the last step in the terrible descent (
destruction … perdition—destruction in general (temporal or eternal), and perdition in particular, namely, that of body and soul in hell.
10. the love of money—not the money
itself, but the love of it—the wishing to be rich
(
coveted after—lusted after.
erred from—literally, "have been made
to err from the faith" (
pierced—(
with … sorrows—"pains": "thorns"
of the parable (
11. But thou—in contrast to the "some"
(
man of God—who hast God as thy true
riches (
flee these things—namely, "the love of
money" with its evil results (
follow after righteousness—(
godliness—"piety."
Righteousness is more in relation to our fellow man;
piety ("godliness") to God"; faith is the root of both
(see on
love—by which "faith worketh."
patience—enduring perseverance amidst trials.
meekness—The oldest manuscripts read, "meek-spiritedness," namely, towards the opponents of the Gospel.
12. Fight the good fight—Birks thinks this Epistle was written from Corinth,
where contests in the national games recurred at stated seasons, which
will account for the allusion here as in
lay hold on eternal life—the crown, or
garland, the prize of victory, laid hold of by the winner in the "good
fight" (
also—not in the oldest manuscripts.
professed a good
profession—Greek, "didst confess THE good confession," namely, the
Christian confession (as the Greek word is the same in this
verse as that for "confession" in
before many witnesses—who would testify against thee if thou shouldest fall away [Bengel].
13. quickeneth all things—that is,
"maketh alive." But the oldest manuscripts read, "preserveth alive"; as
the same Greek means in
witnessed—It was the Lord's part to
witness, Timothy's part to confess (or "profess,"
14. keep this commandment—Greek,
"the commandment," that is, the Gospel rule of life (
without spot, unrebukeable—agreeing
with "thou." Keep the commandment and so be without spot," &c.
"Pure" (
until the appearing of …
Christ—His coming in person (
15. in his times—Greek, "His
own [fitting] times" (
he shall show—"display": an expression
appropriate in reference to His "APPEARING," which is stronger than His "coming," and
implies its visibility; "manifest": make visible (compare
blessed—in Himself: so about to be the
source of blessing to His people at Christ appearing, whence
flows their "blessed hope" (
only—(
King of kings—elsewhere applied also
to Jesus (
16. Who only hath immortality—in His own
essence, not merely at the will of another, as all other immortal
beings [Justin Martyr, Quæst. ad
Orthod., 61]. As He hath immortality, so will He give it to
us who believe; to be out of Him is death. It is mere heathen
philosophy that attributes to the soul indestructibility in itself,
which is to be attributed solely to God's gift. As He hath life in
Himself, so hath He given to the Son to have life in Himself
(
dwelling in the light which no man can approach
unto—After life comes mention of light, as in
no man hath seen—(
17. Resuming the subject from above,
rich in this world—contrasted with the
riches of the future kingdom to be the portion of believers at Christ's
"appearing,"
high-minded—often the character of the
rich (see
trust—Greek, "to have their trust resting."
in … in—rather, "upon … upon," as the oldest manuscripts.
uncertain riches—rather as
Greek, "the uncertainty of riches." They who rest their
trust on riches, rest trust on uncertainty itself (
living God—The best manuscripts and versions omit "living." He who trusts in riches transfers to them the duty he owes to God [Calvin].
who giveth—Greek, "affordeth."
all things richly—temporal and
eternal, for the body and for the soul. In order to be truly rich, seek
to be blessed of, and in, God (
to enjoy—Greek, "for
enjoyment." Not that the heart may cleave to them as its idol and
trust (
18. do good—like God Himself (
rich in good works—so "rich in faith,"
which produces good works (
ready to distribute—free givers [Alford]; the heart not cleaving to possessions, but ready to impart to others.
willing to communicate—ready
contributors [Alford]: liberal in
admitting others to share our goods in common with ourselves
(
19. Laying up in store—"therefrom (that
is, by this means [Alford]; but Bengel makes the Greek "apo"
mean laying apart against a future time), laying up for
themselves as a treasure" [Alford]
(
good foundation—(See on
that … eternal life—The oldest
manuscripts and versions read, "that which is really life," its
joys being solid and enduring (
20, 21. Recapitulatory conclusion: the main aim of the whole Epistle being here summarily stated.
O Timothy—a personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies.
keep—from spiritual thieves, and from enemies who will, while men sleep, sow tares amidst the good seed sown by the Son of man.
that which is committed to thy
trust—Greek, "the deposit" (
avoiding—"turning away from" (compare
profane—(
vain—Greek, "empty": mere
"strifes of words,"
oppositions—dialectic antithesis of
the false teachers [Alford]. Wiesinger, not so probably, "oppositions to
the sound doctrine." I think it likely germs existed already of the
heresy of dualistic oppositions, namely, between the good and evil
principle, afterwards fully developed in Gnosticism. Contrast Paul's
just antithesis (
science falsely so called—where there
is not faith, there is not knowledge [Chrysostom]. There was true "knowledge," a special
gift of the Spirit, which was abused by some (
21. Which some professing—namely, professing these oppositions of science falsely so called.
erred—(See on
Grace—Greek, "the grace," namely, of God, for which we Christians look, and in which we stand [Alford].
be with thee—He restricts the
salutation to Timothy, as the Epistle was not to be read in public
[Bengel]. But the oldest manuscripts
read, "be with you"; and the "thee" may be a transcriber's alteration
to harmonize with
Amen—omitted in the oldest manuscripts.
THE SECOND EPISTLE OF PAUL THE APOSTLE TO
TIMOTHY
Commentary by A. R. Faussett
INTRODUCTION
Place of
Writing.—Paul, in the interval between his first and
second imprisonment, after having written First Timothy from Macedonia
or Corinth [Birks] (if we are to adopt
the opinion that First Timothy was written after his first
imprisonment), returned to Ephesus, as he intended, by way of
Troas, where he left the books, &c. (mentioned in
Time of
Writing.—(1) Paul's first imprisonment, described in
His martyrdom is universally said to have occurred in
Nero's reign [Eusebius,
Ecclesiastical History, 2.22; Jerome, On Illustrious Men]. Five years thus
seem to have elapsed between the first imprisonment, A.D. 63 (
Object of the
epistle.—He was anxious to see his disciple Timothy,
before his death, and that Timothy should bring Mark with him (
Paul's
Death.—Dioysius, bishop of
Corinth (quoted in Eusebius
[Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the
tradition that Peter suffered martyrdom at Rome "about the same time"
as Paul, after having labored for some time there. He calls Peter and
Paul "the founders of the Corinthian and Roman Churches." The Roman
presbyter, Caius (about A.D. 200), mentions the tradition that Peter
suffered martyrdom in the Vatican. But (1) Peter's work was among
the Jews (
CHAPTER 1
1. This Epistle is the last testament and swan-like death song of Paul [Bengel].
according to the promise of life … in
Christ—Paul's apostleship is in order to carry into
effect this promise. Compare "according to the faith … in
hope of eternal life … promise," &c. (
2. my dearly beloved son—In
3. I thank—Greek, "I feel gratitude to God."
whom I serve from my
forefathers—whom I serve (
that … I have remembrance of
thee—"how unceasing I make my mention
concerning thee" (compare
night and day—(See on
4. desiring—Greek, "with yearning as for one much missed."
mindful of thy tears—not only at our
parting (
that I may be filled with joy—to be
joined with "desiring to see thee" (
5. When I call to remembrance—This increased his "desire to see" Timothy. The oldest manuscripts read, "When I called to remembrance"; implying that some recent incident (perhaps the contrasted cowardice of the hypocrite Demas, who forsook him) had reminded him of the sincerity of Timothy's faith.
faith that is in thee—Alford translates, "that was in thee." He remembers Timothy's faith in the past as a fact; its present existence in him is only matter of his confident persuasion or hope.
which—Greek, "such as."
dwelt—"made its dwelling" or abode
(
first—before it dwelt in thee. She was the furthest back of the progenitors of Timothy whom Paul knew.
mother Eunice—a believing Jewess; but
his father was a Greek, that is, a heathen (
and—Greek, "but," that is, notwithstanding appearances [Alford].
persuaded that—it dwells, or it shall dwell "in thee also." The mention of the faith of his mother and grandmother is designed as an incentive to stir up his faith.
6. Wherefore—Greek, "For which cause," namely, because thou hast inherited, didst once possess, and I trust ("am persuaded") still dost possess, such unfeigned faith [Alford].
stir up—literally, "rekindle," "revive
the spark of"; the opposite of "quench" or "extinguish" (
gift of God—the spiritual grace
received for his ministerial office, either at his original ordination,
or at his consecration to the particular office of superintending the
Ephesian Church (see on
by the putting on of my hands—In
7. For, &c.—implying that Timothy
needed the exhortation "to stir up the gift of God in him," being
constitutionally "timid": "For God did not give us (so the
Greek, namely, at our ordination or consecration) the spirit of
fear." The spirit which He gave us, was not the spirit of
timidity (literally, "cowardice," which is weakness), but of "power"
(exhibited in a fearless "testimony" for Christ,
love—which moves the believer while
"speaking the truth" with power, when giving his testimony for
Christ (
a sound mind—The Greek, is
rather, "the bringing of men to a sound mind" [Wahl]. Bengel
supports English Version, "a sound mind," or "sober-mindedness";
a duty to which a young man like Timothy especially needed to be
exhorted (
8. therefore—seeing that God hath given us such a spirit, not that of fear.
Be not thou … ashamed—I agree
with Ellicott, in opposition to Alford, that the Greek subjunctive
here, with the negative, implies action completed at one time,
not continued action, which the present imperative would
express; thus implying that Timothy had not decidedly yet
evinced such feeling of shame; though I think, Paul, amidst the
desertion of others who once promised fair, and from being aware of
Timothy's constitutional timidity (see on
of the testimony of our Lord—of the
testimony which thou art bound to give in the cause of our
Lord; he says "our," to connect Timothy and himself together in the
testimony which both should give for their common Lord. The
testimony which Christ gave before Pilate (
nor of me his prisoner—The cause of
God's servants is the cause of God Himself (
be thou partaker—with me.
of the gospel—rather, as Greek,
"for the Gospel," that is, suffered for the Gospel (
according to the power of
God—exhibited in having saved and called us
(
9. Who … called us—namely, God the
Father (
holy calling—the actual call to
a life of holiness.
not according to—not having regard to
our works in His election and calling of grace (
his own purpose—The origination of salvation was of His own purpose, flowing from His own goodness, not for works of ours coming first, but wholly because of His own gratuitous, electing love [Theodoret and Calvin].
grace … given us—in His everlasting purpose, regarded as the same as when actually accomplished in due time.
in Christ—believers being regarded by
God as IN Him, with whom the Father
makes the covenant of salvation (
before the world began—Greek,
"before the times (periods) of ages"; the enduring ages of which no end
is contemplated (
10. But … now … manifest—in
contrast to its concealment heretofore in the eternal purpose of God
"before the world began" (
appearing—the visible manifestation in the flesh.
abolished death—Greek, "taken
away the power from death" [Tittmann]. The Greek article before "death"
implies that Christ abolished death, not only in some particular
instance, but in its very essence, being, and idea, as well as in all
its aspects and consequences (
brought … to light—making visible by the Gospel what was before hidden in God's purpose.
life—of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.
immortality—Greek,
"incorruptibility" of the new life, not merely of the risen body [Alford], (
through—by means of the Gospel,
which brings to light the life and immortality purposed by God
from eternity, but manifested now first to man by Christ, who in His
own resurrection has given the pledge of His people's final triumph
over death through Him. Before the Gospel revelation from God, man, by
the light of nature, under the most favorable circumstances, had but a
glimmering idea of the possibility of a future being of the
soul, but not the faintest idea of the resurrection of the
body (
11. Whereunto—For the publication of which Gospel.
I am appointed—Greek, "I was appointed."
preacher—Greek, "herald."
teacher of the Gentiles—(
12. For the which cause—For the Gospel
cause of which I was appointed a preacher (
I also suffer—besides my active
work as a missionary. Ellicott
translates, "I suffer even these things"; the sufferings attendant on
my being a prisoner (
I am not ashamed—neither be thou
(
for—Confidence as to the future drives away shame [Bengel].
I know—though the world knows Him not
(
whom—I know what a faithful,
promise-keeping God He is (
believed—rather, "trusted"; carrying out the metaphor of a depositor depositing his pledge with one whom he trusts.
am persuaded—(
he is able—in spite of so many foes around me.
that which I have committed unto
him—Greek, "my deposit"; the body, soul, and spirit,
which I have deposited in God's safe keeping (
that day—the day of His appearing
(
13. Hold fast the form—rather as
Greek, "Have (that is, keep) a pattern of sound
(Greek, 'healthy') words which thou hast heard from me, in faith
and love." "Keep" suits the reference to a deposit in the
context. The secondary position of the verb in the Greek forbids
our taking it so strongly as English Version, "Hold fast." The
Greek for "form" is translated "pattern" in
in faith and love—the element IN which
my sound words had place, and in which thou art to have the vivid
impression of them as thy inwardly delineated pattern,
moulding conformably thy outward profession. So nearly Bengel explains,
14. Translate as Greek, "That goodly
deposit keep through the Holy Ghost," namely, "the sound words which I
have committed to thee" (
in us—in all believers, not merely in you and me. The indwelling Spirit enables us to keep from the robbers of the soul the deposit of His word committed to us by God.
15. all they which are in
Asia—Proconsular Asia; "all who are there now, when they
were in Rome (not 'be' or 'are,' but) turned from me"
then; were "ashamed of my chain," in contrast to Onesiphorus; did not stand with me but forsook me
(
Phygellus and Hermogenes—specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.
16. The Lord give mercy—even as Onesiphorus had abounded in works of mercy.
the house of Onesiphorus—He himself
was then absent from Ephesus, which accounts for the form of expression
(
my chain—Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.
17. found me—in the crowded metropolis. So in turn "may he find mercy of the Lord in that day" when the whole universe shall be assembled.
18. grant unto him—as well as "unto his
house" (
the Lord—who rewards a kindness done
to His disciples as if done to Himself (
of—from the Lord; "the Lord" is
emphatically put instead of "from Himself," for solemnity and emphasis
(
in how many things—"how many acts of ministry he rendered."
unto me—omitted in the oldest manuscripts, so that the "ministered" may include services rendered to others as well as to Paul.
very well—rather as Greek, "Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).
CHAPTER 2
1. Thou therefore—following my example
(
my son—Children ought to imitate their father.
be strong—literally, "be invested with power." Have power, and show thyself to have it; implying an abiding state of power.
in the grace—the element IN which the believer's strength has place.
Compare
2. among—Greek, "through," that
is, with the attestation (literally, "intervention") of many witnesses,
namely, the presbyters and others present at his ordination or
consecration (
commit—in trust, as a deposit
(
faithful—the quality most needed by those having a trust committed to them.
who—Greek, "(persons) such
as shall be competent to teach (them to) others also." Thus the way
is prepared for inculcating the duty of faithful endurance (
3. Thou therefore endure hardness—The oldest manuscripts have no "Thou therefore," and read, "Endure hardship with (me)." "Take thy share in suffering" [Conybeare and Howson].
4. "No one while serving as a soldier."
the affairs of (this) life—"the businesses of life" [Alford]; mercantile, or other than military.
him who hath chosen him—the general
who at the first enlisted him as a soldier. Paul himself worked at
tent-making (
5. And—"Moreover."
strive for masteries—"strive in the games" [Alford]; namely, the great national games of Greece.
yet is he not crowned, except—even though he gain the victory.
strive lawfully—observing all the
conditions of both the contest (keeping within the bounds of the course
and stript of his clothes) and the preparation for it, namely, as to
self-denying diet, anointing, exercise, self-restraint, chastity,
decorum, &c. (
6. must be first partaker—The right of first partaking of the fruits belongs to him who is laboring; do not thou, therefore, relax thy labors, as thou wouldest be foremost in partaking of the reward. Conybeare explains "first," before the idler.
7. Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry.
and the Lord give, &c.—The oldest manuscripts read, "for the Lord will give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for the Lord will give thee understanding when thou seekest it from Him "in all things." Not intellectual perception, but personal appropriation of the truths metaphorically expressed, was what he needed to be given him by the Lord.
8. Rather as Greek, "Remember Jesus
Christ, raised from the dead." Remember Christ risen, so as to follow
Him. As He was raised after death, so if thou wouldest share His risen
"life," thou must now share His "death" (
of the seed of David—The one and only
genealogy (as contrasted with the "endless genealogies,"
my gospel—that which I always taught.
9. Wherein—in proclaiming which Gospel.
suffer trouble—literally, "evil." I am a sufferer of evil as though I were a doer of evil.
bonds—(
word … not bound—Though my
person is bound, my tongue and my pen are not (
10. Therefore—Because of the anxiety I
feel that the Gospel should be extended; that anxiety being implied in
endure—not merely "I passively suffer," but "I actively and perseveringly endure," and "am ready to endure patiently all things."
the elect's sakes—for the sake of the
Church: all the members of Christ's spiritual body (
they … also—as well as myself: both God's elect not yet converted and those already so.
salvation … glory—not only
salvation from wrath, but glory in reigning with
Him eternally (
11. Greek, "Faithful is the saying."
For—"For" the fact is so that, "if we
be dead with Him (the Greek aorist tense implies a state once
for all entered into in past times at the moment of regeneration,
12. suffer—rather, as the Greek
is the same as in
reign with him—The peculiar privilege
of the elect Church now suffering with Christ, then to reign with Him
(see on
deny—with the mouth. As
"believe" with the heart follows,
he also will deny us—(
13. believe not—"If we are unbelievers
(literally, 'unfaithful'), He remains faithful" (
14. them—those over whom thou dost
preside (
charging—Greek, "testifying continually": "adjuring them."
before the Lord—(
that they strive not about
words—rather, "strive with words": "not to have a (mere)
war of words" (
to no profit—not qualifying "words";
but Greek neuter, in apposition with "strive in words," "(a
thing tending) to no profit," literally, "profitable for nothing"; the
opposite of "meet for the master's use" (
to the subverting—sure to subvert
(overturn) the hearers: the opposite of "edifying" (building up) (
15. Study—Greek, "Be earnest," or "diligent."
to show—Greek, "present," as in
thyself—as distinguished from those
whom Timothy was to charge (
approved—tested by trial: opposed to
"reprobate" (
workman—alluding to
not to be ashamed—by his work not
being "approved" (
rightly dividing—"rightly handling"
[Vulgate]; "rightly administering" [Alford]; literally, cutting "straight" or "right":
the metaphor being from a father or a steward (
truth—Greek, "the truth"
(compare
16. shun—literally, "stand above," separate from, and superior to.
vain—opposed to "the truth" (
babblings—with loud voice: opposed to
the temperate "word" (
increase—Greek, advance"; literally, "strike forward": an image from pioneers cutting away all obstacles before an advancing army. They pretend progress; the only kind of progress they make is to a greater pitch of impiety.
more ungodliness—Greek, "a greater degree of impiety."
17. will eat—literally, "will have pasture." The consuming progress of mortification is the image. They pretend to give rich spiritual pasture to their disciples: the only pasture is that of a spiritual cancer feeding on their vitals.
canker—a "cancer" or "gangrene."
Hymenaeus—(See on
18. erred—Greek, "missed the aim"
(see
is past already—has already taken
place. The beginnings of the subsequent Gnostic heresy already existed.
They "wrested" (
overthrow—trying to subvert "the
foundation" on which alone faith can rest secure (
19. Nevertheless—Notwithstanding the
subversion of their faith, "the firm foundation of God
standeth" fast (so the Greek ought to be translated). The
"foundation" here is "the Church" [Alford], "the ground" or basement support "of the
truth" (
having—seeing that it has [Ellicott].
seal—"inscription": indicating
ownership and destination: inscriptions were often
engraven on a "foundation" stone (
depart—Greek, "stand aloof."
from iniquity—(
20. in a great house—that is, the
visible professing Christian Church (
vessels of gold … silver—precious and able to endure fire.
of wood and earth—worthless, fragile,
and soon burnt (
some … some—the former … the latter.
to dishonour—(
21. If a man … purge himself from these—The Greek expresses "If one (for example, thou, Timothy) purify himself (so as to separate) from among these" (vessels unto dishonor).
sanctified—set apart as wholly consecrated to the Lord.
and meet—Some oldest manuscripts omit "and."
the master's—the Lord's. Paul himself was such a vessel: once one among those of earth, but afterwards he became by grace one of gold.
prepared unto every good work—(
22. Flee—There are many lusts from which
our greatest safety is in flight (
also—Greek, "But"; in contrast
to "every good work,"
youthful—Timothy was a youth (
righteousness—the opposite of
"iniquity," that is, unrighteousness (
peace, with, &c.—rather, put no
comma, "peace with them that call on the Lord out of a pure
heart" (
23. (
unlearned—Greek,
"undisciplined"; not tending to promote the discipline of faith and
morals (
avoid—"decline."
24. not strive—"The servant of the Lord"
must imitate his master in not striving contentiously, though
uncompromising in earnestly contending for the faith (
gentle unto all men—"patient" (Greek, "patient in bearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils; patient so that he may endure evils.
apt to teach—implying not only solid teaching and ease in teaching, but patience and assiduity in it [Bengel].
25. instructing—Greek,
"disciplining," instructing with correction, which those who
deal in "uninstructive" or "undisciplined questions" need (see
on
those that oppose themselves—Greek, "oppositely affected"; those of a different opinion.
if … peradventure—Greek, "if at any time."
repentance—which they need as
antecedent to the full knowledge (so the Greek for
'acknowledgment') of the truth" (
26. recover themselves—Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.
the snare—(
taken captive by him at his will—so
as to follow the will of "THAT" (the
Greek emphatically marks Satan thus) foe. However, different
Greek pronouns stand for "him" and "his"; and the Greek
for "taken captive" means not "captured for destruction," but
"for being saved alive," as in
CHAPTER 3
1. also—Greek, "but."
last days—preceding Christ's second
coming (
perilous—literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come—Greek, "shall be imminent"; "shall come unexpectedly" [Bengel].
2. men—in the professing Church. Compare
the catalogue,
covetous—Translate, "money-loving," a
distinct Greek word from that for "covetous" (see on
boasters—empty boasters [Alford]; boasting of having what they have not.
proud—overweening: literally, showing themselves above their fellows.
blasphemous—rather, "evil-speakers," revilers.
disobedient to parents—The character of the times is even to be gathered especially from the manners of the young [Bengel].
unthankful—The obligation to gratitude is next to that of obedience to parents.
unholy—irreligious [Alford]; inobservant of the offices of piety.
3. truce-breakers—rather as the
Greek is translated in
false accusers—slanderers (
incontinent, fierce—at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.—"no lovers of good"
[Alford]; the opposite of "a lover of
good" (
4. heady—precipitate in action and in passion.
high-minded—literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure … God—Love of pleasure destroys the love and sense of God.
5. form—outward semblance.
godliness—piety.
denying—rather as Greek, "having denied," that is, renounced.
the power—the living, regenerating, sanctifying influence of it.
turn away—implying that some of such characters, forerunners of the last days, were already in the Church.
6. of this sort—Greek, "of
these," such as were described (
creep into—stealthily.
laden with sins—(
divers lusts—not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [Alford].
7. Ever learning—some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge—Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [Estius, 1.13.3]: so Roman Jesuitism.
8. Now—Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [Alford].
Jannes … Jambres—traditional
names of the Egyptian magicians who resisted Moses (
resist—"withstand," as before. They
did so by trying to rival Moses' miracles. So the false teachers shall
exhibit lying wonders in the last days (
reprobate—incapable of testing
the truth (
9. they shall proceed no further—Though
for a time (
their folly—literally, "dementation": wise though they think themselves.
shall be manifest—Greek, "shall
be brought forth from concealment into open day" [Bengel], (
as theirs … was—as that of those
magicians was, when not only could they no longer try to rival Moses in
sending boils, but the boils fell upon themselves: so as to the lice
(
10. fully known—literally, "fully
followed up" and traced; namely, with a view to following me as thy
pattern, so far as I follow Christ; the same Greek as in
doctrine—"teaching."
manner of life—"conduct," "behavior."
purpose—The Greek is elsewhere
usually used of God's "purpose." But here, as in
long-suffering—towards my adversaries,
and the false teachers; towards brethren in bearing their infirmities;
towards the unconverted, and the lapsed when penitent (
charity—love to all men.
patience—"endurance"; patient
continuance in well-doing amidst adversities (
11. afflictions—"sufferings."
which—Greek, "such as."
in Antioch—of Pisidia (
Iconium—(
Lystra—(
what—How grievous.
out of … all … Lord delivered
me—(
12. Yea, and—an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.—Greek, "all
whose will is to live," &c. So far should persecution be
from being a stumbling-block to Timothy, he should consider it a mark
of the pious. So the same Greek is used of the same thing,
live godly in Christ—(
shall suffer persecution—and will not
decline it (
13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [Alford].
evil men—in contrast to the "godly"
(
seducers—literally, "conjurers."
Magical arts prevailed at Ephesus (
wax worse—literally, "advance in the
direction of worse" (see on
deceiving, and being deceived—He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [Bengel].
14. But … thou—Whatever they may
do. Resuming the thread begun at
learned—from me and thy mother and
grandmother (
assured of—from Scripture (
of whom—plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
15. from a child—literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures—The Old Testament
taught by his Jewish mother. An undesigned coincidence with
able—in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation—that is,
wise unto the attainment of salvation. Contrast "folly" (
through faith—as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in—that is, rests on Christ Jesus.
16. All scripture—Greek, "Every
Scripture," that is, Scripture in its every part. However, English
Version is sustained, though the Greek article be wanting,
by the technical use of the term "Scripture" being so well known as not
to need the article (compare Greek,
doctrine—Greek, "teaching,"
that is, teaching the ignorant dogmatic truths which they cannot
otherwise know. He so uses the Old Testament,
reproof—"refutation," convicting
the erring of their error. Including polemical divinity. As
an example of this use of the Old Testament, compare
in—Greek, "instruction which
is in righteousness," as contrasted with the "instruction" in
worldly rudiments (
17. man of God—(See on
perfect, throughly
furnished—Greek, "thoroughly perfected," and so
"perfect." The man of God is perfectly accoutred out of Scripture for
his work, whether he be a minister (compare
CHAPTER 4
1. charge—Greek, "adjure."
therefore—omitted in the oldest manuscripts.
the Lord Jesus Christ—The oldest manuscripts read simply, "Christ Jesus."
shall judge—His commission from
God is mentioned,
at his appearing—The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God … ) and by His appearing."
and his kingdom—to be set at His
appearing, when we hope to reign with Him. His kingdom is real now, but
not visible. It shall then be both real and visible (
2. Preach—literally, "proclaim as a
herald." The term for the discourses in the synagogue was
daraschoth; the corresponding Greek term (implying
dialectial style, dialogue, and discussion,
be instant—that is, urgent, earnest, in the whole work of the ministry.
in season, out of season—that is, at
all seasons; whether they regard your speaking as seasonable or
unseasonable. "Just as the fountains, though none may draw from them,
still flow on; and the rivers, though none drink of them, still run; so
must we do all on our part in speaking, though none give heed to us"
[Chrysostom, Homily, 30, vol. 5.,
p. 221]. I think with Chrysostom, there
is included also the idea of times whether seasonable or unseasonable
to Timothy himself; not merely when convenient, but when
inconvenient to thee, night as well as day (
reprove—"convict," "confute."
with, &c.—Greek, "IN (the element in which the
exhortation ought to have place) all long-suffering (
3. they—professing Christians.
sound doctrine—Greek, "the
sound (see on
after their own lusts—Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.
heap—one on another: an indiscriminate
mass of false teachers. Variety delights itching ears. "He who despises
sound teaching, leaves sound teachers; they seek instructors like
themselves" [Bengel]. It is the
corruption of the people in the first instance, that creates
priestcraft (
to themselves—such as will suit their
depraved tastes; populus vult decipi, et decipiatur—"the
people wish to be deceived, so let them be deceived." "Like priest,
like people" (
itching—like to hear teachers who give
them mere pleasure (
4. The ear brooks not what is opposed to the man's lusts.
turned—Greek, "turned aside"
(
fables—(
5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their result, and the honor of their end [Alford].
watch thou—literally, "with the wakefulness of one sober."
in all things—on all occasions and
under all circumstances (
endure affliction—suffer hardships [Alford].
evangelist—a missionary bishop preacher, and teacher.
make full proof of—fulfil in all its
requirements, leaving nothing undone (
6. Greek, "For I am already being
offered"; literally, as a libation; appropriate to the shedding
of his blood. Every sacrifice began with an initiatory libation
on the victim's head (compare Note, see on
my departure—literally, "loosing
anchor" (see on
7. "I have striven the good strife"; the
Greek is not restricted to a fight, but includes any
competitive contest, for example, that of the racecourse (
kept the faith—the Christian faith
committed to me as a believer and an apostle (compare
8. a crown—rather as Greek, "the crown." The "henceforth" marks the decisive moment; he looks to his state in a threefold aspect: (1) The past "I have fought"; (2) The immediate present; "there is laid up for me." (3) The future "the Lord will give in that day" [Bengel].
crown—a crown, or garland, used to be
bestowed at the Greek national games on the successful competitor in
wrestling, running, &c. (compare
of righteousness—The reward is in
recognition of righteousness wrought in Paul by God's Spirit; the
crown is prepared for the righteous; but it is a crown which
consists in righteousness. Righteousness will be its own reward
(
give—Greek, "shall award" in
righteous requital as "Judge" (
in that day—not until His appearing
(
me—individual appropriation. Greek, "not only to me."
them that love—Greek, "have
loved, and do love"; habitual love and desire for Christ's
appearing, which presupposes faith (compare
9. (
10. Demas—once a "fellow laborer" of
Paul, along with Mark and Luke (
Galatia—One oldest manuscript supports the reading "Gaul." But most oldest manuscripts, &c., "Galatia."
Titus—He must have therefore left
Crete after "setting in order" the affairs of the churches there (
Dalmatia—part of the Roman province of
Illyricum on the coast of the Adriatic. Paul had written to him (
11. Take—Greek, "take up" on thy
journey (
he is profitable to me for the
ministry—Mark had been under a cloud for having forsaken Paul
at a critical moment in his missionary tour with Barnabas (
12. And—Greek, "But." Thou art to
come to me, but Tychicus I have sent to Ephesus to supply thy
place (if thou so willest it) in presiding over the Church there in thy
absence (compare
13. cloak … I left—probably obliged to leave it in a hurried departure from Troas.
Carpus—a faithful friend to have been
entrusted with so precious deposits. The mention of his "cloak," so far
from being unworthy of inspiration, is one of those graphic touches
which sheds a flood of light on the last scene of Paul's life, on the
confines of two worlds; in this wanting a cloak to cover him from the
winter cold, in that covered with the righteousness of saints, "clothed
upon with his house from heaven" [Gaussen]. So the inner vesture and outer garment of
Jesus, Paul's master, are suggestive of most instructive thought (
books—He was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings when he should be gone.
especially the parchments—containing perhaps some of his inspired Epistles themselves.
14. Alexander the coppersmith—or "smith"
in general. Perhaps the same as the Alexander (see on
reward—The oldest manuscripts read,
"shall reward," or "requite him." Personal revenge certainly did
not influence the apostle (
15. our words—the arguments of us Christians for our common faith. Believers have a common cause.
16. At my first answer—that is,
"defense" in court, at my first public examination. Timothy knew
nothing of this, it is plain, till Paul now informs him. But during his
former imprisonment at Rome, Timothy was with him (
stood with me—Greek, "came forward with me" [Alford] as a friend and advocate.
may it not be laid to their
charge—The position of "their," in the Greek, is
emphatic. "May it not be laid to THEIR
charge," for they were intimidated; their drawing back from me
was not from bad disposition so much as from fear; it is sure to be
laid to the charge of those who intimidated them. Still Paul, like
Stephen, would doubtless have offered the same prayer for his
persecutors themselves (
17. the Lord—the more because men deserted me.
stood with me—stronger than "came
forward with me" (Greek,
strengthened—Greek, "put strength in me."
by me—"through me"; through my means. One single occasion is often of the greatest moment.
the preaching—"the Gospel proclamation."
might be fully known—might be fully
made (see on
that all the Gentiles—present at my trial, "might hear" the Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world.
I was delivered out of the mouth of the
lion—namely, Satan, the roaring, devouring lion (
18. And the Lord shall, &c.—Hope draws its conclusions from the past to the future [Bengel].
will preserve me—literally, "will
save" (
heavenly kingdom—Greek, "His kingdom which is a heavenly one."
to whom, &c.—Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology: how much greater will be the doxology which the actual enjoyment shall produce! [Bengel].
19. Prisca and Aquila—(
household of Onesiphorus—If he were
dead at the time, the "household" would not have been called "the
household of Onesiphorus." He was probably absent (see on
20. In order to depict his desertion, he
informs Timothy that Erastus, one of his usual companions (
21. before winter—when a voyage,
according to ancient usages of navigation, would be out of the
question: also, Paul would need his "cloak" against the winter (
Pudens … Claudia—afterwards
husband and wife (according to Martial
[Epigrams, 4.13; 11.54]), he a Roman knight, she a Briton,
surnamed Rufina. Tacitus [On
Agriculture, 14], mentions that territories in southeast Britain
were given to a British king; Cogidunus, in reward for his fidelity to
Rome, A.D. 52, while Claudius was
emperor. In 1772 a marble was dug up at Chichester, mentioning
Cogidunus with the surname Claudius, added from his patron, the
emperor's name; and Pudens in connection with Cogidunus,
doubtless his father-in-law. His daughter would be Claudia, who seems
to have been sent to Rome for education, as a pledge of the father's
fidelity. Here she was under the protection of Pomponia, wife of Aulus
Plautius, conqueror of Britain. Pomponia was accused of foreign
superstitions, A.D. 57 [Tacitus, Annals, 3.32], probably
Christianity. She probably was the instrument of converting
Claudia, who took the name Rufina from her, that being a
cognomen of the Pomponian gens (compare
Linus—put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. "Eubulus" is identified by some with Aristobulus, who, with his converts, is said to have been among the first evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city.
22. Grace be with you—plural in oldest manuscripts, "with YOU," that is, thee and the members of the Ephesian and neighboring churches.
THE EPISTLE OF PAUL TO
TITUS
Commentary by A. R. Faussett
INTRODUCTION
Genuineness.—Clement of Rome quotes it [Epistle to the Corinthians, 2]; Irenæus [Against Heresies, 3.3.4] refers to it as Paul's; Theophilus of Antioch [To Autolychus, 3.14], quotes it as Scripture. Compare Clement of Alexandria [Miscellanies, 1, p. 299]; Tertullian [The Prescription against Heretics, 6].
Time and Place of
Writing.—This Epistle seems to have been written from
Corinth [Birks], subsequently to his
first imprisonment, when Paul was on his way to Nicopolis (
Occasion of
Writing.—Corrupt elements soon showed themselves in the
Cretan Church, similar to those noticed in the Epistles to Timothy, as
existing in the Ephesian Church, Judaism, false pretensions to science,
and practical ungodliness. Paul, on his late visit, had left Titus in
Crete to establish Church government, and ordain presbyters
(deacons are not mentioned). Titus had been several times
employed by Paul on a mission to the Corinthian Churches, and had
probably thence visited Crete, which was within easy reach of Corinth.
Hence the suitableness of his selection by the apostle for the
superintendence of the Cretan Church. Paul now follows up with
instructions by letter those he had already given to Titus in person on
the qualifications of elders, and the graces becoming the old, the
young, and females, and warns him against the unprofitable speculations
so rife in Crete. The national character of the Cretans was low in the
extreme, as Epimenides, quoted in
Notices of
Titus.—It is strange that he is never mentioned by this
name in Acts, and there seems none of those mentioned in that book who
exactly answers to him. He was a Greek, and therefore a Gentile
(
Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.
CHAPTER 1
1. servant of God—not found elsewhere in
the same connection. In
according to the faith—rather, "for,"
"with a view to subserve the faith"; this is the object of my
apostleship (compare
the elect—for whose sake we ought to
endure all things (
and the acknowledging of the
truth—"and (for promoting) the full knowledge of the
truth," that is, the Christian truth (
after godliness—that is, which belongs
to piety: opposed to the knowledge which has not for its object
the truth, but error, doctrinal and practical (
2. In hope of eternal life—connected
with the whole preceding sentence. That whereon rests my aim as an
apostle to promote the elect's faith and full knowledge of the
truth, is, "the hope of eternal life" (
that cannot lie—(
promised before the world began—a
contracted expression for "purposed before the world began
(literally, 'before the ages of time'), and promised actually in
time," the promise springing from the eternal purpose; as in
3. in due times—Greek, "in its
own seasons," the seasons appropriate to it, and fixed by God for
it (
manifested—implying that the
"promise,"
his word—equivalent to "eternal life"
(
through preaching—Greek,
"in preaching," of rather as Alford (see on
according to—in pursuance of (compare
of God our Saviour—rather as
Greek, "of our Saviour God." God is predicated of
our Saviour (compare
4. Titus, mine own son—Greek, "my
genuine child" (
after the common faith—a genuine son
in respect to (in virtue of) the faith common to all the people
of God, comprising in a common brotherhood Gentiles as well as Jews,
therefore embracing Titus a Gentile (
Grace, mercy, and peace—"mercy" is
omitted in some of the oldest manuscripts. But one of the best and
oldest manuscripts supports it (compare Notes, see on
the Lord Jesus Christ—The oldest manuscripts read only "Christ Jesus."
our Saviour—found thus added to
"Christ" only in Paul's Pastoral Epistles, and in
5. I left thee—"I left thee
behind" [Alford] when I left the
island: not implying permanence of commission (compare
in Crete—now Candia.
set in order—rather as Greek,
"that thou mightest follow up (the work begun by me), setting
right the things that are wanting," which I was unable to complete by
reason of the shortness of my stay in Crete. Christianity, doubtless,
had long existed in Crete: there were some Cretans among those who
heard Peter's preaching on Pentecost (
ordain—rather, "appoint," "constitute."
in every city—"from city to city."
as I … appointed thee—that is,
as I directed thee; prescribing as well the act of constituting
elders, as also the manner of doing so, which latter includes
the qualifications required in a presbyter presently stated. Those
called "elders" here are called "bishops" in
6. (Compare Notes, see on
having faithful children—that is, believing children. He who could not bring his children to faith, how shall he bring others? [Bengel]. Alford explains, "established in the faith."
not accused—not merely not riotous, but "not (even) accused of riot" ("profligacy" [Alford]; "dissolute life" [Wahl]).
unruly—insubordinate; opposed
to "in subjection" (
7. For … must—The emphasis is on "must." The reason why I said "blameless," is the very idea of a "bishop" (an overseer of the flock; he here substitutes for "presbyter" the term which expresses his duties) involves the necessity for such blamelessness, if he is to have influence over the flock.
steward of God—The greater the master
is, the greater the virtues required in His servant [Bengel], (
not self-willed—literally,
"self-pleasing"; unaccommodating to others; harsh, the opposite
of "a lover of hospitality" (
not given to wine—(See on
not given to filthy lucre—not making
the Gospel a means of gain (
8. lover of hospitality—needed
especially in those days (
lover of good men—Greek, "a
lover of (all that is) good," men or things (
sober—towards one's self;
"discreet"; "self-restrained" [Alford],
(see on
just—towards "men."
holy—towards God (see on
temperate—"One having his passions, tongue, hand and eyes, at command" [Chrysostom]; "continent."
9. Holding fast—Holding firmly to
(compare
the faithful—true and trustworthy
(
word as he has been taught—literally,
"the word (which is) according to the teaching" which he has received
(compare
by—Translate as Greek, "to
exhort in doctrine (instruction) which is sound";
sound doctrine or instruction is the element IN which his exhorting is to have place
… On "sound" (peculiar to the Pastoral Epistles), see
convince—rather, "reprove" [Alford], (
10. unruly—"insubordinate."
and—omitted in the oldest manuscripts. "There are many unruly persons, vain talkers, and deceivers"; "unruly" being predicated of both vain talkers and deceivers.
vain talkers—opposed to "holding fast
the faithful word" (
deceivers—literally, "deceivers of the
minds of others" (Greek,
11. mouths … stopped—literally,
"muzzled," "bridled" as an unruly beast (compare
who—Greek, "(seeing that they are) such men as"; or "inasmuch as they" [Ellicott].
subvert … houses—"overthrowing"
their "faith" (
for filthy lucre—(
12. One—Epimenides of Phæstus, or
Gnossus, in Crete, about 600. He was sent for to purify Athens from its
pollution occasioned by Cylon. He was regarded as a diviner and
prophet. The words here are taken probably from his treatise
"concerning oracles." Paul also quotes from two other heathen
writers, Aratus (
of themselves … their own—which enhances his authority as a witness. "To Cretanize" was proverbial for to lie: as "to Corinthianize" was for to be dissolute.
alway liars—not merely at
times, as every natural man is. Contrast
evil beasts—rude, savage, cunning, greedy. Crete was a country without wild beasts. Epimenides' sarcasm was that its human inhabitants supplied the place of wild beasts.
slow bellies—indolent through
pampering their bellies. They themselves are called "bellies,"
for that is the member for which they live (
13. This witness—"This testimony (though coming from a Cretan) is true."
sharply—Gentleness would not reclaim so perverse offenders.
that they—that those seduced by
the false teachers may be brought back to soundness in the
faith. Their malady is strifes about words and questions (
14. Jewish fables—(See on
commandments of men—as to
ascetic abstinence (
that turn from the truth—whose
characteristic is that they turn away from the truth (
15. all things—external, "are pure" in
themselves; the distinction of pure and impure is not in
the things, but in the disposition of him who uses them; in opposition
to "the commandments of men" (
nothing pure—either within or without
(
mind—their mental sense and intelligence.
conscience—their moral consciousness
of the conformity or discrepancy between their motives and acts on the
one hand, and God's law on the other. A conscience and a mind defiled
are represented as the source of the errors opposed in the Pastoral
Epistles (
16. They profess—that is, make a profession acknowledging God. He does not deny their theoretical knowledge of God, but that they practically know Him.
deny him—the opposite of the previous
"profess" or "confess" Him (
abominable—themselves, though laying
so much stress on the contracting of abomination from outward things
(compare
disobedient—to God (
reprobate—rejected as worthless
when tested (see on
CHAPTER 2
1. But … thou—in contrast to the
reprobate seducers stigmatized in
speak—without restraint: contrast
doctrine—"instruction" or "teaching."
2. sober—Translated "vigilant," as
sober men alone can be (
grave—"dignified"; behaving with reverent propriety.
temperate—"self-restrained";
"discreet" [Alford], (
faith … charity [love] …
patience—combined in
3. behaviour—"deportment."
as becometh holiness—"as becometh
women consecrated to God" [Wahl]: being
by our Christian calling priestesses unto God (
not false accusers—not slanderers: a besetting sin of some elderly women.
given to much wine—the besetting sin
of the Cretans (
teachers—in private: not in public
(
4. to be sober—Greek,
"self-restrained," "discreet"; the same Greek as in
5. keepers at home—as "guardians of the
house," as the Greek expresses. The oldest manuscripts read,
"Workers at home": active in household duties (
good—kind, beneficent (
obedient—rather "submissive," as the
Greek is translated; (see on
their own—marking the duty of
subjection which they owe them, as being their own husbands
(
blasphemed—"evil spoken of." That no
reproach may be cast on the Gospel, through the inconsistencies of its
professors (
6. Young—Greek, "The younger men."
sober-minded—self-restrained [Alford]. "Nothing is so hard at this age as to overcome pleasures and follies" [Chrysostom].
7. In—with respect to all things.
thyself a pattern—though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
in doctrine—in thy ministerial
teaching (showing) uncorruptness, that is, untainted
purity of motive on thy part (compare
gravity—dignified seriousness in setting forth the truth.
sincerity—omitted in the oldest manuscripts.
8. speech—discourse in public and private ministrations.
he that is of the contrary part—the
adversary (
may be ashamed—put to confusion by the
power of truth and innocence (compare
no evil thing—in our acts, or demeanor.
of you—So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
9. servants—"slaves."
to please them well—"to give
satisfaction" [Alford]. To be
complaisant in everything; to have that zealous desire to gain the
master's goodwill which will anticipate the master's wish and do even
more than is required. The reason for the frequent recurrence of
injunctions to slaves to subjection (
not answering again—in contradiction to the master: so the Greek, "not contradicting" [Wahl].
10. Not purloining—Greek, "Not
appropriating" what does not belong to one. It means "keeping
back" dishonestly or deceitfully (
showing—manifesting in acts.
all—all possible.
good—really good; not so in mere
appearance (
11. the grace of God—God's gratuitous favor in the scheme of redemption.
hath appeared—Greek, "hath been
made to appear," or "shine forth" (
to all—of whom he enumerated the
different classes (
12. Teaching—Greek, "disciplining
us." Grace exercises discipline, and is imparted in connection
with disciplining chastisements (
that—Greek, "in order that"; the end of the "disciplining" is "in order that … we may live soberly," &c. This point is lost by the translation, "teaching us."
denying … lusts—(
worldly lusts—The Greek article
expresses, "the lusts of the world," "all worldly lusts"
[Alford], (
live soberly, righteously, and
godly—the positive side of the Christian character; as
"denying … lusts" was the negative. "Soberly," that is,
with self-restraint, in relation to one's self:
"righteously" or justly, in relation to our neighbor;
"godly" or piously, in relation to God (not merely
amiably and justly, but something higher, godly,
with love and reverence toward God). These three comprise our
"disciplining" in faith and love, from which he passes to
hope (
13. (
Looking for—with constant
expectation (so the Greek) and with joy (
that—Greek, "the."
blessed—bringing blessedness (
hope—that is, object of hope (
the glorious appearing—There is but
one Greek article to both "hope" and "appearing," which marks
their close connection (the hope being about to be realized only
at the appearing of Christ). Translate, "The blessed hope
and manifestation (compare Note, see on
the great God and our Saviour
Jesus—There is but one Greek article to "God" and
"Saviour," which shows that both are predicated of one and the same
Being. "Of Him who is at once the great God and our Saviour." Also (2)
"appearing" (epiphaneia) is never by Paul predicated of God the
Father (
14. gave himself—"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
for us—Greek, "in our behalf."
redeem us—deliver us from
bondage by paying the price of His precious blood. An
appropriate image in addressing bond-servants (
from all iniquity—the essence of sin,
namely, "transgression of the law": in bondage to which we were till
then. The aim of His redemption was to redeem us, not merely from the
penalty, but from the being of all iniquity. Thus he reverts to the
"teaching" in righteousness, or disciplining effect of the grace
of God that bringeth salvation (
peculiar—peculiarly His own, as Israel was of old.
zealous—in doing and promoting "good works."
15. with all authority—Translate,
"authoritativeness" (compare "sharply,"
Let no man despise thee—Speak with
such vigor as to command respect (
CHAPTER 3
1. Put them in mind—as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination.
to be subject—"willingly" (so the Greek).
principalities … powers—Greek, "magistracies … authorities."
to obey—the commands of
"magistrates"; not necessarily implying spontaneous obedience.
Willing obedience is implied in "ready to every good work."
Compare
2. To speak evil of no man—especially, not of "dignities" and magistrates.
no brawlers—"not quarrelsome," not attacking others.
gentle—towards those who attack us.
Yielding, considerate, not urging one's rights to the uttermost, but
forbearing and kindly (see on
showing—in acts.
all—all possible.
meekness—(See on
unto all men—The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
3. For—Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God … seeing that thou art in the same condemnation."
we—Christians.
were—Contrast
sometimes—once.
foolish—wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient—to God.
deceived—led astray. The same
Greek, "out of the way" (
serving—Greek, "in bondage to," serving as slaves."
divers—The cloyed appetite craves constant variety.
pleasures—of the flesh.
malice—malignity.
hateful … hating—correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
4. To show how little reason the Cretan
Christians had to be proud of themselves, and despise others not
Christians (see on
kindness—Greek, "goodness," "benignity," which manifests His grace.
love … toward man—teaching us to
have such "love (benevolence) toward man" (Greek,
"philanthropy"), "showing all meekness unto all men" (
of God our Saviour—Greek, "of
our Saviour God," namely, the Father (
appeared—Greek, "was made to appear"; was manifested.
5. Not by—Greek, "Out of"; "not as a result springing from works," &c.
of righteousness—Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds … wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [Theophylact].
we—emphatically opposed to "His."
mercy—the prompting cause of our
salvation individually: "In pursuance of His mercy." His
kindness and love to man were manifested in redemption
once for all wrought by Him for mankind generally; His
mercy is the prompting cause for our individual
realization of it. Faith is presupposed as the instrument of our
being "saved"; our being so, then, is spoken of as an accomplished
fact. Faith is not mentioned, but only God's part. as Paul's
object here is not to describe man's new state, but the saving agency
of God in bringing about that state, independent of all merit
on the man's part (see on
by—Greek, "through"; by means of.
the washing—rather, "the laver," that is, the baptismal font.
of regeneration—designed to be
the visible instrument of regeneration. "The apostles are wont to draw
an argument from the sacraments to prove the thing therein signified,
because it ought to be a recognized principle among the godly, that God
does not mark us with empty signs, but by His power inwardly makes good
what He demonstrates by the outward sign. Wherefore baptism is
congruously and truly called the laver of regeneration. We must
connect the sign and thing signified, so as not to make the sign empty
and ineffectual; and yet not, for the sake of honoring the sign, to
detract from the Holy Spirit what is peculiarly His" [Calvin], (
and renewing—not "the laver
('washing') of renewing," but "and BY
the renewing," &c., following "saved us." To make "renewing of the
Holy Ghost" follow "the laver" would destroy the balance of the clauses
of the sentence, and would make baptism the seal, not only of
regeneration, but also of the subsequent process of
progressive sanctification ("renewing of the Holy Ghost").
Regeneration is a thing once for all done; renewing is a
process daily proceeding. As "the washing," or "laver," is connected
with "regeneration," so the "renewing of the Holy Ghost" is
connected with "shed on us abundantly" (
6. Which—the Holy Ghost.
he shed—Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly—Greek, "richly"
(
through Jesus Christ—the channel and Mediator of the gift of the Holy Ghost.
our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
7. That, &c.—the purpose which He
aimed at in having "saved us" (
his grace—Greek, "the grace of
the former," that is, God (
heirs—(
according to the hope of eternal
life—
8. Greek, "faithful is the saying." A
formula peculiar to the Pastoral Epistles. Here "the saying" is the
statement (
these things, &c.—Greek,
"concerning these things (the truths dwelt on,
These things—These results of doctrine
("good works") are "good and profitable unto men," whereas no such
practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works)
are good unto men," explains, "these truths" (
9. avoid—stand aloof from. Same
Greek, as in
foolish—Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies—akin to the "fables" (see
on
strivings about the law—about the
authority of the "commandments of men," which they sought to confirm by
the law (
10. heretic—Greek "heresy,"
originally meant a division resulting from individual self-will;
the individual doing and teaching what he chose, independent of
the teaching and practice of the Church. In course of time it came to
mean definitely "heresy" in the modern sense; and in the later Epistles
it has almost assumed this meaning. The heretics of Crete, when Titus
was there, were in doctrine followers of their own self-willed
"questions" reprobated in
reject—decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
11. is … subverted—"is become perverse."
condemned of himself—He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
12. When I shall send—have sent.
Artemas or Tychicus—to supply thy
place in Crete. Artemas is said to have been subsequently bishop of
Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his
first imprisonment (which shows how well qualified he was to become
Titus' successor in Crete);
Nicopolis—"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.
13. Bring … on their journey—Enable them to proceed forward by supplying necessaries for their journey.
Zenas—the contracted form of Zenodorus.
lawyer—a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos—with Zenas, probably the
bearers of this Epistle. In
14. And … also—Greek, "But … also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses—to supply the
necessary wants of Christian missionaries and brethren, according
as they stand in need in their journeys for the Lord's cause. Compare
15. Greet—"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace—Greek, "The grace," namely, of God.
with you all—not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.
THE EPISTLE OF PAUL TO
PHILEMON
Commentary by A. R. Faussett
INTRODUCTION
The testimonies to its authenticity are—Origen [Homily 19, on Jeremiah,
vol. 1., p. 185, Edition Huetius], cites it as the letter of
Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The
brevity of this Epistle is the sole cause of its escaping the
falsifying hands of Marcion." Eusebius
[Ecclesiastical History, 3.25], mentions it among "the
universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p.
442], argues for it against those who objected to its canonicity on the
ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2;
Epistle to the Magnesians, 12], seems to allude to
Place and Time of
Writing.—This Epistle is closely linked with the Epistle
to the Colossians. Both were carried by the same bearer, Onesimus (with
whom, however, Tychicus is joined in the Epistle to the Colossians),
Object.—Onesimus, of Colosse ("one of you,"
Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.
Style.—It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ—one whom
Christ's cause has made a prisoner (compare "in the bonds of the
Gospel," (
our … fellow labourer—in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.
2. Apphia—the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
Archippus—a minister of the Colossian
Church (
fellow soldier—(
church in thy house—In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.
4. always—joined by Alford with, "I thank my God."
5. Hearing—the ground of his
thanksgiving. It is a delicate mark of authenticity, that he says
"hearing" as to churches and persons whom he had not seen or
then visited. Now Colosse, Philemon's place of residence, he had
never yet seen. Yet
love and faith—The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward … toward—different Greek words: "towards" … "unto." Towards implies simply direction; unto, to the advantage of.
6. That—The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith—the
imparting of it and its fruits (namely, acts of love and
beneficence: as
effectual by—Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.
acknowledging—Greek, "the thorough knowledge," that is, the experimental or practical recognition.
of every good thing which is in you—The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."
in Christ Jesus—rather as
Greek, "unto Christ Jesus," that is, to the glory of
Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse
answers to
7. For—a reason for the prayer,
we have—Greek, "we had."
joy and consolation—joined in
saints are refreshed by thee—His house was open to them.
brother—put last, to conciliate his favorable attention to the request which follows.
8. Wherefore—Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.
I might … enjoin—in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.
in Christ—the element in which his boldness has place.
9. for love's sake—mine to thee, and
(what ought to be) thine to Onesimus. Or, that Christian love of which
thou showest so bright an example (
being such an one—Explain, Being such a one as thou knowest me to be, namely,
Paul—the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged—a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ—the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
10. I beseech thee—emphatically repeated
from
11. Which … was … unprofitable—belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.
now profitable—Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.
12. mine own bowels—as dear to me as my
own heart [Alford]. Compare
13. I—emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.
I would have retained—different
Greek from the "would,"
in thy stead—that he might supply in
your place all the services to me which you, if you were here, would
render in virtue of the love you bear to me (
bonds of the gospel—my bonds endured
for the Gospel's sake (
14. without thy mind—that is, consent.
should not be as—"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.
15. perhaps—speaking in human fashion,
yet as one believing that God's Providence probably (for we cannot
dogmatically define the hidden purposes of God in providence) overruled
the past evil to ultimately greater good to him. This thought would
soften Philemon's indignation at Onesimus' past offense. So Joseph in
departed—literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him—Greek, "have him
for thyself in full possession" (see on
for ever—in this life and in that to
come (compare
16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."
beloved, specially to me—who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.
much more unto thee—to whom he stands in so much nearer and more lasting relation.
17. a partner—in the Christian fellowship of faith, hope, and love.
receive him as myself—resuming "receive him that is mine own bowels."
18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.
put that on mine account—I am ready to
make good the loss to thee if required. The latter parts of
19. with mine own hand—not employing an
amanuensis, as in other Epistles: a special compliment to Philemon
which he ought to show his appreciation of by granting Paul's request.
Contrast
albeit, &c.—literally, "that I may not say … not to say," &c.
thou owest … even thine own self—not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.
20. let me—"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."
in the Lord—not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].
my bowels—my heart. Gratify my feelings by granting this request.
in the Lord—The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.
21. Having confidence in thy
obedience—to my apostolic authority, if I were to "enjoin" it
(
thou will also do more—towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.
22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.
your … you—referring to
Philemon, Apphia, Archippus, and the Church in Philemon's house. The
same expectation is expressed by him,
23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner—He had
been sent by the Colossian Church to inquire after, and minister to,
Paul, and possibly was cast into prison by the Roman authorities
on suspicion. However, he is not mentioned as a prisoner in
25. be with your spirit—(
THE EPISTLE OF PAUL THE APOSTLE TO THE
HEBREWS
Commentary by A. R. Faussett
INTRODUCTION
Canonicity and authorship.—Clement of Rome, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, Clement's adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. Justin Martyr quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. Clement of Alexandria refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. Clement also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. Origen similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, Tertullian ascribes it to Barnabas. Irenæus, bishop of Lyons, is mentioned in Eusebius, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by Muratori, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, Novatian of Rome, Cyprian of Carthage, and Victorinus, also of the Latin Church. But in the fourth century, Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.
As to the similarity of its style to that
of Luke's writings, this is due to his having been so long the
companion of Paul. Chrysostom, comparing
Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul
flowing along with more than river fulness; but Mark imitated Peter,
who studied brevity of style." Besides, there is a greater predominance
of Jewish feeling and familiarity with the peculiarities of the Jewish
schools apparent in this Epistle than in Luke's writings. There is no
clear evidence for attributing the authorship to him, or to
Apollos, whom Alford upholds as the
author. The grounds alleged for the latter view are its supposed
Alexandrian phraseology and modes of thought. But these are such as any
Palestinian Jew might have used; and Paul, from his
Hebræo-Hellenistic education at Jerusalem and Tarsus, would be
familiar with Philo's modes of thought,
which are not, as some think, necessarily all derived from his
Alexandrian, but also from his Jewish, education. It would be unlikely
that the Alexandrian Church should have so undoubtingly asserted the
Pauline authorship, if Apollos, their own countryman, had really
been the author. The eloquence of its style and rhetoric, a
characteristic of Apollos' at Corinth, whereas Paul there spoke in
words unadorned by man's wisdom, are doubtless designedly adapted to
the minds of those whom Paul in this Epistle addresses. To the Greek
Corinthians, who were in danger of idolizing human eloquence and
wisdom, he writes in an unadorned style, in order to fix their
attention more wholly on the Gospel itself. But the Hebrews were in no
such danger. And his Hebræo-Grecian education would enable him to
write in a style attractive to the Hebrews at Alexandria, where Greek
philosophy had been blended with Judaism. The Septuagint
translation framed at Alexandria had formed a connecting link between
the latter and the former; and it is remarkable that all the quotations
from the Old Testament, excepting two (
Internal evidence favors the Pauline
authorship. Thus the topic so fully handled in this Epistle, that
Christianity is superior to Judaism, inasmuch as the reality exceeds
the type which gives place to it, is a favorite one with Paul (compare
The supposed Alexandrian (which are rather
Philon-like) characteristics of the Epistle are probably due to the
fact that the Hebrews were generally then imbued with the Alexandrian
modes of thought of Philo, &c., and Paul, without coloring or
altering Gospel truth "to the Jews, became (in style) as a Jew, that he
might win the Jews" (
The personal notices all favor its Pauline
authorship, namely, his intention to visit those addressed, shortly,
along with Timothy, styled "our brother,"
Design.—His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.
His mode of address is
in it hortatory rather than commanding, just as we might have expected
from Paul addressing the Jews. He does not write to the rulers
of the Jewish Christians, for in fact there was no exclusively Jewish
Church; and his Epistle, though primarily addressed to the Palestinian
Jews, was intended to include the Hebrews of all adjoining churches. He
inculcates obedience and respect in relation to their rulers (
Rome, in the person of Clement of Rome, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.
It plainly was written before the destruction of
Jerusalem, which would have been mentioned in the Epistle had that
event gone before, compare
The use of Greek rather than Hebrew is
doubtless due to the Epistle being intended, not merely for the Hebrew,
but for the Hellenistic Jew converts, not only in Palestine, but
elsewhere; a view confirmed by the use of the Septuagint. Bengel thinks, probably (compare
The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty—a commentary on the Sermon on the Mount—harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.
CHAPTER 1
The writer, though not inscribing his name, was well
known to those addressed (
1. at sundry times—Greek, "in
many portions." All was not revealed to each one prophet; but one
received one portion of revelation, and another another. To Noah the
quarter of the world to which Messiah should belong was revealed; to
Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the
family; to Micah, the town of nativity; to Daniel, the exact time; to
Malachi, the coming of His forerunner, and His second advent; through
Jonah, His burial and resurrection; through Isaiah and Hosea, His
resurrection. Each only knew in part; but when that which was perfect
came in Messiah, that which was in part was done away (
in divers manners—for example,
internal suggestions, audible voices, the Urim and Thummim, dreams, and
visions. "In one way He was seen by Abraham, in another by Moses, in
another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel,
beheld different forms" [Theodoret].
(Compare
spake—the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c.
in time past—From Malachi, the last of
the Old Testament prophets, for four hundred years, there had arisen no
prophet, in order that the Son might be the more an object of
expectation [Bengel]. As God (the
Father) is introduced as having spoken here; so God the Son,
the fathers—the Jewish fathers. The
Jews of former days (
by—Greek, "in." A mortal king
speaks by his ambassador, not (as the King of kings) in
his ambassador. The Son is the last and highest manifestation of God
(
2. in these last days—In the oldest
manuscripts the Greek is. "At the last part of these days." The
Rabbins divided the whole of time into "this age," or "world," and "the
age to come" (
by his Son—Greek, "IN (His) Son" (
worlds—the inferior and the superior
worlds (
3. Who being—by pre-existent and essential being.
brightness of his glory—Greek,
the effulgence of His glory. "Light of (from) light" [Nicene
Creed]. "Who is so senseless as to doubt concerning the eternal
being of the Son? For when has one seen light without effulgence?"
[Athanasius, Against Arius,
Orations, 2]. "The sun is never seen without effulgence, nor the
Father without the Son" [Theophylact].
It is because He is the brightness, &c., and because
He upholds, &c., that He sat down on the right hand, &c.
It was a return to His divine glory (
express image—"impress." But veiled in the flesh.
(
of his person—Greek, "of His substantial essence"; "hypostasis."
upholding all things—Greek,
"the universe." Compare
by the word—Therefore the Son of God
is a Person; for He has the word [Bengel]. His word is God's word (
of his power—"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
by himself—omitted in the oldest manuscripts.
purged—Greek, "made
purification of … sins," namely, in His atonement, which
graciously covers the guilt of sin. "Our" is omitted in the oldest
manuscripts. Sin was the great uncleanness in God's sight, of
which He has effected the purgation by His sacrifice [Alford]. Our nature, as guilt-laden, could not,
without our great High Priest's blood of atonement sprinkling the
heavenly mercy seat, come into immediate contact with God. Ebrard says, "The mediation between man and God, who
was present in the Most Holy Place, was revealed in three forms: (1) In
sacrifices (typical propitiations for guilt); (2) In the priesthood
(the agents of those sacrifices); (3) In the Levitical laws of purity
(Levitical purity being attained by sacrifice positively, by avoidance
of Levitical pollution negatively, the people being thus enabled to
come into the presence of God without dying,
sat down on the right hand of the Majesty on
high—fulfilling
4. Being made … better—by His
exaltation by the Father (
by inheritance obtained—He always had
the thing itself, namely, Sonship; but He
"obtained by inheritance," according to the promise of the Father,
the name "Son," whereby He is made known to men and angels. He
is "the Son of God" is a sense far exalted above that in which angels
are called "sons of God" (
5. For—substantiating His having "obtained a more excellent name than the angels."
unto which—A frequent argument in this
Epistle is derived from the silence of Scripture (
this day have I begotten thee—(
6. And—Greek, "But." Not only
this proves His superiority, BUT a more
decisive proof is
the world—subject to Christ (
7. of—The Greek is rather, "In reference TO the angels."
spirits—or "winds": Who employeth His
angels as the winds, His ministers as the lightnings; or, He maketh His
angelic ministers the directing powers of winds and flames, when these
latter are required to perform His will. "Commissions them to assume
the agency or form of flames for His purposes" [Alford]. English Version, "maketh His angels
spirits," means, He maketh them of a subtle, incorporeal nature,
swift as the wind. So
8. O God—the Greek has the
article to mark emphasis (
for ever …
righteousness—Everlasting duration and
righteousness go together (
a sceptre of righteousness—literally,
"a rod of rectitude," or "straightforwardness." The oldest manuscripts
prefix "and" (compare
9. iniquity—"unnrighteousness." Some oldest manuscripts read, "lawlessness."
therefore—because God loves righteousness and hates iniquity.
God … thy God—Jerome, Augustine,
and others translate
10. And—In another passage (
in the beginning—English
Version,
laid the foundation of—"firmly founded" is included in the idea of the Greek.
heavens—plural: not merely one, but
manifold, and including various orders of heavenly intelligences (
works of thine hands—the heavens, as a woven veil or curtain spread out.
11. They—The earth and the heavens in
their present state and form "shall perish" (
remainest—through (so the Greek) all changes.
as … a garment—(
12. vesture—Greek, "an enwrapping cloak."
fold them up—So the Septuagint,
changed—as one lays aside a garment to put on another.
thou art the same—(
shall not fail—Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel.
13. Quotation from
14. ministering spirits—referring to
sent forth—present participle: "being sent forth" continually, as their regular service in all ages.
to minister—Greek, "unto (that is, 'for') ministry."
for them—Greek, "on account
of the." Angels are sent forth on ministrations to God and
Christ, not primarily to men, though for the good of "those
who are about to inherit salvation" (so the Greek): the elect,
who believe, or shall believe, for whom all things, angels included,
work together for good (
CHAPTER 2
1. Therefore—Because Christ the Mediator
of the new covenant is so far (
the more earnest—Greek, "the more abundantly."
heard—spoken by God (
let them slip—literally "flow past
them" (
2. (Compare
spoken by angels—the Mosaic law spoken
by the ministration of angels (
was steadfast—Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.
transgression—by doing evil; literally, overstepping its bounds: a positive violation of it.
disobedience—by neglecting to do good: a negative violation of it.
recompense—(
3. we—who have received the message of
salvation so clearly delivered to us (compare
so great salvation—embodied in Jesus,
whose very name means "salvation," including not only deliverance from
foes and from death, and the grant of temporal blessings (which the law
promised to the obedient), but also grace of the Spirit, forgiveness of
sins, and the promise of heaven, glory, and eternal life (
which—"inasmuch as it is a salvation which began," &c.
spoken by the Lord—as the instrument
of proclaiming it. Not as the law, spoken by the instrumentality of
angels (
confirmed unto us—not by penalties, as
the law was confirmed, but by spiritual gifts (
by them that heard him—(Compare
4. them—rather, "God also [as well as
Christ,
signs and wonders—performed by Christ
and His apostles. "Signs" and miracles, or other facts regarded as
proofs of a divine mission; "wonders" are miracles viewed as
prodigies, causing astonishment (
divers miracles—Greek, "varied
(miraculous) powers" (
gifts, &c.—Greek,
"distributions." The gift of the Holy Spirit was given to Christ
without measure (
according to his own will—God's free
and sovereign will, assigning one gift of the Spirit to one, another to
another (
5. For—confirming the assertion,
the world to come—implying, He
has subjected to angels the existing world, the Old
Testament dispensation (then still partly existing as to its
framework),
6. But—It is not to angels the Gospel kingdom is subject, BUT …
one … testified—the usual way of
quoting Scripture to readers familiar with it.
What, &c.—How insignificant in
himself, yet how exalted by God's grace! (Compare
art mindful—as of one absent.
visitest—lookest after him, as one present.
7. a little—not as Bengel, "a little time."
than the angels—Hebrew, "than
God," "Elohim," that is, the abstract qualities of God, such as
angels possess in an inferior form; namely, heavenly, spiritual,
incorporeal natures. Man, in his original creation, was set next
beneath them. So the man Jesus, though Lord of angels, when He emptied
Himself of the externals of His Divinity (see on
crownedst him with glory and honour—as
the appointed kingly vicegerent of God over this earth (
and didst set him over the works of thy
hands—omitted in some of the oldest manuscripts; but read by
others and by oldest versions: so
8. (
For in that—that is, "For in that"
God saith in the eighth Psalm, "He put the all things (so the
Greek, the all things just mentioned) in subjection under him
(man), He left nothing … As no limitation occurs in the sacred
writing, the "all things" must include heavenly, as well as earthly
things (compare
But now—As things now are, we see not yet the all things put under man.
9. But—We see not man as yet
exercising lordship over all things, "but rather, Him who was
made a little lower than the angels (compare
that he by the grace of God—(
10. For—giving a reason why "the grace of God" required that Jesus "should taste death."
it became him—The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [Bengel]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.
for whom—God the Father (
all things—Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom … by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.
in bringing—The Greek is past,
"having brought as He did," namely, in His electing purpose
(compare "ye are sons," namely, in His purpose,
many—(
sons—no longer children as under the Old Testament law, but sons by adoption.
unto glory—to share Christ's "glory"
(
to make … perfect—"to
consummate"; to bring to consummated glory through sufferings, as the
appointed avenue to it. "He who suffers for another, not only benefits
him, but becomes himself the brighter and more perfect" [Chrysostom]. Bringing to the end of troubles, and to
the goal full of glory: a metaphor from the contests in the
public games. Compare "It is finished,"
captain of, &c.—literally,
Prince-leader: as Joshua, not Moses, led the people into the
Holy Land, so will our Joshua, or Jesus, lead us into the heavenly
inheritance (
11. he that sanctifieth—Christ who once
for all consecrates His people to God (
they who are sanctified—Greek,
"they that are being sanctified" (compare the use of "sanctified,"
of one—Father, God: not in the sense
wherein He is Father of all beings, as angels; for these are
excluded by the argument (
he is not ashamed—though being the Son
of God, since they have now by adoption obtained a like dignity,
so that His majesty is not compromised by brotherhood with them
(compare
12. (
will I sing—as leader of the choir
(
13. I will put my trust in him—from the
Septuagint,
Behold I and the children,
&c.—(Isa 8:18).
"Sons" (
14. He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [Alford].
the children—before mentioned (
are partakers of—literally, "have (in His purpose) been partakers" all in common.
flesh and blood—Greek oldest
manuscripts have "blood and flesh." The inner and more important
element, the blood, as the more immediate vehicle of the soul,
stands before the more palpable element, the flesh; also, with
reference to Christ's blood-shedding with a view to which He
entered into community with our corporeal life. "The life of the
flesh is in the blood; it is the blood that maketh an
atonement for the soul" (
also—Greek, "in a
somewhat similar manner"; not altogether in a like
manner. For He, unlike them, was conceived and born not in sin (
took part of—participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer.
that through death—which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [Bengel]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, Æternæ vitæ janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed".
destroy—literally, "render powerless";
deprive of all power to hurt His people. "That thou mightest still the
enemy and avenger" (
power—Satan is "strong" (
of death—implying that death
itself is a power which, though originally foreign to human
nature, now reigns over it (
15. fear of death—even before they had experienced its actual power.
all their lifetime—Such a life can hardly be called life.
subject to bondage—literally,
"subjects of bondage"; not merely liable to it, but
enthralled in it (compare
16. For verily—Greek, "For as
we all know"; "For as you will doubtless grant." Paul probably
alludes to
took not on him,
&c.—rather, "It is not angels that He is helping (the
present tense implies duration); but it is the seed of Abraham
that He is helping." The verb is literally, to help by taking
one by the hand, as in
the seed of Abraham—He views Christ's
redemption (in compliment to the Hebrews whom he is addressing, and as
enough for his present purpose) with reference to Abraham's seed,
the Jewish nation, primarily; not that he excludes the Gentiles
(
17. Wherefore—Greek, "Whence."
Found in Paul's speech,
in all things—which are incidental to manhood, the being born, nourished, growing up, suffering. Sin is not, in the original constitution of man, a necessary attendant of manhood, so He had no sin.
it behooved him—by moral necessity,
considering what the justice and love of God required of Him as
Mediator (compare
his brethren—(
be, &c.—rather as Greek,
"that He might become High Priest"; He was called so,
when He was "made perfect by the things which He suffered" (
merciful—to "the people"
deserving wrath by "sins." Mercy is a prime requisite in a
priest, since his office is to help the wretched and raise the fallen:
such mercy is most likely to be found in one who has a
fellow-feeling with the afflicted, having been so once Himself (
faithful—true to God (
high priest—which Moses was not,
though "faithful" (
to make reconciliation for the
sins—rather as Greek, "to propitiate (in respect to)
the sins"; "to expiate the sins." Strictly divine justice is
"propitiated"; but God's love is as much from everlasting as His
justice; therefore, lest Christ's sacrifice, or its typical
forerunners, the legal sacrifices, should be thought to be antecedent
to God's grace and love, neither are said in the Old or New Testament
to have propitiated God; otherwise Christ's sacrifices might
have been thought to have first induced God to love and pity man,
instead of (as the fact really is) His love having originated
Christ's sacrifice, whereby divine justice and divine love are
harmonized. The sinner is brought by that sacrifice into God's favor,
which by sin he had forfeited; hence his right prayer is, "God be
propitiated (so the Greek) to me who am a sinner" (
of the people—"the seed of Abraham"
(
18. For—explanation of how His being
made like His brethren in all things has made Him a merciful
and faithful High Priest for us (
in that—rather as Greek,
"wherein He suffered Himself; having been tempted, He is able to succor
them that are being tempted" in the same temptation; and as "He
was tempted (tried and afflicted) in all points," He is able (by the
power of sympathy) to succor us in all possible temptations and
trials incidental to man (
CHAPTER 3
As Moses especially was the prophet by whom "God in
times past spake to the fathers," being the mediator of the law, Paul
deems it necessary now to show that, great as was Moses, the Son of God
is greater. Ebrard in Alford remarks, The angel of the covenant came in
the name of God before Israel; Moses in the name of Israel before God;
whereas the high priest came both in the name of God (bearing
the name Jehovah on his forehead) before
Israel, and in the name of Israel (bearing the names of the twelve
tribes on his breast) before God (
1. Wherefore—Greek, "Whence,"
that is, seeing we have such a sympathizing Helper you ought to
"consider attentively," "contemplate"; fix your eyes and mind on Him
with a view to profiting by the contemplation (
brethren—in Christ, the common bond of union.
partakers—"of the Holy Ghost."
heavenly calling—coming to us from
heaven, and leading us to heaven whence it comes.
the Apostle and High Priest of our
profession—There is but one Greek article to both
nouns, "Him who is at once Apostle and High
Priest"—Apostle, as Ambassador (a higher designation than
"angel"-messenger) sent by the Father (
profession—"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.
2. He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.
Who was faithful—The Greek
implies also that He still is faithful, namely, as our mediating High
Priest, faithful to the trust God has assigned Him (
appointed him—"made Him" High Priest; to be supplied from the preceding
context. Greek, "made"; so in
3. For—assigning the reason why they
should "consider" attentively "Christ" (
was—Greek, "has been."
counted worthy of more glory—by God,
when He exalted Him to His own right hand. The Hebrew Christians
admitted the fact (
builded the house—Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [Alford]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.
4. Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.
5. faithful in all his house—that is in
all God's house (
servant—not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.
for a testimony of, &c.—in order
that he might in his typical institutions give "testimony" to Israel
"of the things" of the Gospel "which were to be spoken afterwards" by
Christ (
6. But Christ—was and is faithful (
as a son over his own house—rather,
"over His (God's,
whose house are we—Paul and his Hebrew readers. One old manuscript, with Vulgate and Lucifer, reads, "which house"; but the weightiest manuscripts support English Version reading.
the rejoicing—rather, "the matter of rejoicing."
of the hope—"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [Chrysostom].
firm unto the end—omitted in Lucifer and Ambrose, and in one oldest manuscript, but supported by most oldest manuscripts.
7-11. Exhortation from
Holy Ghost saith—by the inspired Psalmist; so that the words of the latter are the words of God Himself.
To-day—at length; in David's day, as
contrasted with the days of Moses in the wilderness, and the whole time
since then, during which they had been rebellious against God's voice;
as for instance, in the wilderness (
hear—obediently.
his voice—of grace.
8. Harden not your hearts—This phrase
here only is used of man's own act; usually of God's act
(
provocation …
temptation—"Massah-meribah," translated in Margin
"tentation … chiding," or "strife" (
in the day—Greek, "according to the day of."
9. When—rather, "Where," namely, in the wilderness.
your fathers—The authority of the ancients is not conclusive [Bengel].
tempted me, proved me—The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.
saw my works forty years—They saw,
without being led thereby to repentance, My works of power partly in
affording miraculous help, partly in executing vengeance, forty years.
The "forty years" joined in the Hebrew and Septuagint,
and below,
10. grieved—displeased. Compare "walk
contrary,"
that generation—"that" implies alienation and estrangement. But the oldest manuscripts read, "this."
said—"grieved," or
"displeased," at their first offense. Subsequently when they hardened
their heart in unbelief still more, He sware in His wrath
(
and they have not known—Greek,
"But these very persons," &c. They perceived I was displeased with
them, yet they, the same persons, did not a whit the more wish to know
my ways [Bengel]; compare "but they,"
not known my ways—not known
practically and believingly the ways in which I would have had them go,
so as to reach My rest (
11. So—literally, "as."
I sware—Bengel remarks the oath of God preceded the forty years.
not—literally, "If they shall enter
… (God do so to me and more also),"
my rest—Canaan, primarily, their rest
after wandering in the wilderness: still, even when in it, they never
fully enjoyed rest; whence it followed that the threat extended
farther than the exclusion of the unbelieving from the literal land of
rest, and that the rest promised to the believing in its full
blessedness was, and is, yet future:
12. Take heed—to be joined with
"wherefore,"
lest there be—Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.
in any—"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [Calvin].
heart—The heart is not to be trusted.
Compare
unbelief—faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.
departing—apostatizing. The opposite
of "come unto" Him (
the living God—real: the distinctive
characteristic of the God of Israel, not like the lifeless gods of the
heathen; therefore One whose threats are awful realities. To apostatize
from Christ is to apostatize from the living God (
13. one another—Greek, "yourselves"; let each exhort himself and his neighbor.
daily—Greek, "on each day," or "day by day."
while it is called To-day—while the
"to-day" lasts (the day of grace,
lest … of you—The "you" is
emphatic, as distinguished from "your fathers" (
deceitfulness—causing you to "err in your heart."
sin—unbelief.
14. For, &c.—enforcing the warning,
partakers of Christ—(Compare
hold—Greek, "hold fast."
the beginning of our confidence—that
is, the confidence (literally, substantial, solid confidence) of
faith which we have begun (
unto the end—unto the coming of Christ
(
15. While it is said—connected with
16. For some—rather interrogatively,
"For WHO was it that, when they had
heard (referring to 'if ye will hear,'
howbeit—"Nay (why need I put the
question?), was it not all that came out of Egypt?" (
by Moses—by the instrumentality of Moses as their leader.
17. But—Translate, "Moreover," as it is
not in contrast to
corpses—literally, "limbs," implying that their bodies fell limb from limb.
18. to them that believed not—rather as
Greek, "to them that disobeyed." Practical
unbelief (
19. they could not enter—though desiring it.
CHAPTER 4
1. Let us … fear—not with slavish
terror, but godly "fear and trembling" (
being left us—still remaining to us after the others have, by neglect, lost it.
his rest—God's heavenly rest, of which
Canaan is the type. "To-day" still continues, during which there is the
danger of failing to reach the rest. "To-day," rightly used,
terminates in the rest which, when once obtained, is never lost
(
should seem to come short of it—Greek, "to have come short of it"; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short.
2. gospel preached … unto them—in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.
the word preached—literally, "the word of hearing": the word heard by them.
not being mixed with faith in them that
heard—So the Syriac and the Old Latin Versions,
older than any of our manuscripts, and Lucifer, read, "As the world did not unite with the
hearers in faith." The word heard being the food which, as the bread of
life, must pass into flesh and blood through man's appropriating it to
himself in faith. Hearing alone is of as little value as undigested
food in a bad stomach [Tholuck]. The
whole of oldest extant manuscript authority supports a different
reading, "unmingled as they were (Greek accusative case
agreeing with 'them') in faith with its hearers," that is, with its
believing, obedient hearers, as Caleb and Joshua. So "hear" is
used for "obey" in the context,
3. For—justifying his assertion of the
need of "faith,"
we which have believed—we who at Christ's coming shall be found to have believed.
do enter—that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter."
into rest—Greek, "into the rest" which is promised in the ninety-fifth Psalm.
as he said—God's saying that
unbelief excludes from entrance implies that belief gains
an entrance into the rest. What, however, Paul mainly here dwells on in
the quotation is that the promised "rest" has not yet
been entered into. At
although, &c.—Although God had
finished His works of creation and entered on His rest from
creation long before Moses' time, yet under that leader of Israel
another rest was promised, which most fell short of through unbelief;
and although the rest in Canaan was subsequently attained under Joshua,
yet long after, in David's days, God, in the ninety-fifth Psalm, still
speaks of the rest of God as not yet attained. Therefore, there must be meant a rest still
future, namely, that which "remaineth for the people of God" in
heaven,
finished—Greek, "brought into existence," "made."
4. he spake—God (
God did rest the seventh day—a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh.
from all his works—Hebrew,
5. in this place—In this passage of the Psalm again, it is implied that the rest was even then still future.
6. it remaineth—still to be realized.
some must enter—The denial of entrance
to unbelievers is a virtual promise of entrance to those that believe.
God wishes not His rest to be empty, but furnished with guests (
they to whom it was first preached entered
not—literally, "they who first (in the time of Moses) had the
Gospel preached to them," namely, in type, see on
unbelief—Greek, rather
"disobedience" (see on
7. Again—Anew the promise recurs.
Translate as the Greek order is, "He limited a certain day,
'To-day.'" Here Paul interrupts the quotation by, "In (the Psalm of)
David saying after so long a time (after five hundred years' possession
of Canaan)," and resumes it by, "as it has been said
before (so the Greek oldest manuscript, before,
namely,
8. Answer to the objection which might be made
to his reasoning, namely, that those brought into Canaan by Joshua (so
"Jesus" here means, as in
9. therefore—because God "speaks of
another day" (see on
remaineth—still to be realized
hereafter by the "some (who) must enter therein" (
a rest—Greek, "Sabbatism." In
time there are many Sabbaths, but then there shall be the enjoyment and
keeping of a Sabbath-rest: one perfect and eternal. The "rest" in
10. For—justifying and explaining the
word "rest," or "Sabbatism," just used (see on
he that is entered—whosoever once enters.
his rest—God's rest: the rest prepared by God for His people [Estius]. Rather, "His rest": the man's rest: that assigned to him by God as his. The Greek is the same as that for "his own" immediately after.
hath ceased—The Greek aorist is
used of indefinite time, "is wont to cease," or rather, "rest":
rests. The past tense implies at the same time the
certainty of it, as also that in this life a kind of foretaste
in Christ is already given [Grotius]
(
from his own works—even from those
that were good and suitable to the time of doing work. Labor was
followed by rest even in Paradise (
11. Let us … therefore—Seeing such a promise is before us, which we may, like them, fall short of through unbelief.
labour—Greek, "strive diligently."
that rest—which is still future and so
glorious. Or, in Alford's translation of
fall—with the soul, not merely the
body, as the rebel Israelites fell (
after the same example—Alford translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [Grotius]. The Jews say, "The parents are a sign (warning) to their sons."
12. For—Such diligent striving
(
quick—Greek, "living"; having living power, as "the rod of the mouth and the breath of the lips" of "the living God."
powerful—Greek, "energetic"; not only living, but energetically efficacious.
sharper—"more cutting."
two-edged—sharpened at both edge and
back. Compare "sword of the Spirit … word of God" (
piercing—Greek, "coming through."
even to the dividing asunder of soul and
spirit—that is, reaching through even to the separation of
the animal soul, the lower part of man's incorporeal nature, the
seat of animal desires, which he has in common with the brutes; compare
the same Greek,
and of the joints and marrow—rather,
"(reaching even TO) both
the joints (so as to divide them) and marrow." Christ "knows what is in
man" (
discerner of the thoughts—Greek, "capable of judging the purposes."
intents—rather, "conceptions" [Crellius]; "ideas" [Alford]. AS the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the intellect.
13. creature—visible or invisible.
in his sight—in God's sight
(
opened—literally, "thrown on the back
so as to have the neck laid bare," as a victim with neck exposed for
sacrifice. The Greek perfect tense implies that this is our
continuous state in relation to God. "Show, O man, shame
and fear towards thy God, for no veil, no twisting, bending,
coloring, or disguise, can cover unbelief" (Greek,
'disobedience,'
14. Seeing then—Having,
therefore; resuming
great—as being "the Son of God, higher
than the heavens" (
passed into the heavens—rather, "passed through the heavens," namely, those which come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon, &c. These heavens were the veil which our High Priest passed through into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passed through the veil into the Holy of Holies. Neither Moses, nor even Joshua, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly rest.
Jesus—the antitypical Joshua (
hold fast—the opposite of "let slip"
(
15. For—the motive to "holding our
profession" (
cannot be touched with the feeling of—Greek, "cannot sympathize with our infirmities": our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, can sympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted without sin, and yet truly tempted [Bengel]. In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual.
but—"nay, rather, He was (one) tempted" [Alford].
like as we are—Greek, "according to (our) similitude."
without sin—Greek,
"choris," "separate from sin" (
16. come—rather as Greek, "approach," "draw near."
boldly—Greek, "with
confidence," or "freedom of speech" (
the throne of grace—God's throne is
become to us a throne of grace through the mediation of our High
Priest at God's right hand (
obtain—rather, "receive."
mercy—"Compassion," by its derivation
(literally, fellow feeling from community of suffering),
corresponds to the character of our High Priest "touched with the
feeling of our infirmities" (
find grace—corresponding to "throne
of grace." Mercy especially refers to the remission and
removal of sins; grace, to the saving bestowal of spiritual
gifts [Estius]. Compare "Come unto Me
… and I will give you rest (the rest received on
first believing). Take My yoke on you … and ye shall find
rest (the continuing rest and peace found in daily submitting to
Christ's easy yoke; the former answers to "receive mercy" here;
the latter, to "find grace,"
in time of need—Greek,
"seasonably." Before we are overwhelmed by the temptation; when we most
need it, in temptations and persecutions; such as is suitable to the
time, persons, and end designed (
help—Compare
CHAPTER 5
1. For—substantiating
every—that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.
taken from among men—not from among
angels, who could not have a fellow feeling with us men. This
qualification Christ has, as being, like the Levitical priest, a
man (
ordained—Greek, "constituted," "appointed."
both gifts—to be joined with "for sins," as "sacrifices" is (the "both … and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].
2. Who can—Greek, "being able";
not pleasing himself (
have compassion—Greek,
"estimate mildly," "feel leniently," or "moderately towards"; "to make
allowance for"; not showing stern rigor save to the obstinate (
ignorant—sins not committed in
resistance of light and knowledge, but as Paul's past sin (
out of the way—not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.
infirmity—moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.
3. by reason hereof—"on account of this" infirmity.
he ought … also for himself, to offer for sins—the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people … on account of sins."
4. no man—of any other family but
Aaron's, according to the Mosaic law, can take to himself the office of
high priest. This verse is quoted by some to prove the need of an
apostolic succession of ordination in the Christian ministry; but the
reference here is to the priesthood, not the Christian
ministry. The analogy in our Christian dispensation would warn
ministers, seeing that God has separated them from the congregation of
His people to bring them near Himself, and to do the service of His
house, and to minister (as He separated the Levites, Korah with his
company), that content with this, they should beware of assuming the
sacrificial priesthood also, which belongs to Christ alone. The sin of
Korah was, not content with the ministry as a Levite, he took the
sacerdotal priesthood also. No Christian minister, as such, is ever
called Hiereus, that is, sacrificing priest. All Christians,
without distinction, whether ministers or people, have a metaphorical,
not a literal, priesthood. The sacrifices which they offer are
spiritual, not literal, their bodies and the fruit of their lips,
praises continually (
5. glorified not himself—did not assume
the glory of the priestly office of Himself without the call of God
(
but he that said—that is, the Father
glorified Him or appointed Him to the priesthood. This appointment was
involved in, and was the result of, the Sonship of Christ, which
qualified Him for it. None but the divine Son could have fulfilled such
an office (
6. He is here called simply "Priest"; in
7. in the days of his flesh—(
when he had offered—rather, "in
that He offered." His crying and tears were part of the
experimental lesson of obedience which He submitted to learn from the
Father (when God was qualifying Him for the high priesthood). "Who" is
to be construed with "learned obedience" (or rather as Greek,
"His obedience"; "the obedience" which we all know
about). This all shows that "Christ glorified not Himself to be made an
High Priest" (
prayers and
supplications—Greek, "both prayers and
supplications." In Gethsemane, where He prayed thrice, and on
the cross, where He cried, My God, my God … probably repeating
inwardly all the twenty-second Psalm. "Prayers" refer to the
mind: "supplications" also to the body (namely, the suppliant attitude)
(
with strong crying and tears—The
"tears" are an additional fact here communicated to us by the inspired
apostle, not recorded in the Gospels, though implied.
able to save him from death—
heard in that he feared—There is no
intimation in the twenty-second Psalm, or the Gospels that Christ
prayed to be saved from the mere act of dying. What He feared was the
hiding of the Father's countenance. His holy filial love must rightly
have shrunk from this strange and bitterest of trials without the
imputation of impatience. To have been passively content at the
approach of such a cloud would have been, not faith, but sin. The cup
of death He prayed to be freed from was, not corporal, but spiritual
death, that is, the (temporary) separation of His human soul from the
light of God's countenance. His prayer was "heard" in His Father's
strengthening Him so as to hold fast His unwavering faith under the
trial (My God, my God, was still His filial cry under it,
still claiming God as His, though God hid His face), and soon removing
it in answer to His cry during the darkness on the cross, "My God, my
God," &c. But see below a further explanation of how He was heard.
The Greek literally, is, "Was heard from His fear," that
is, so as to be saved from His fear. Compare
8. Though He WAS (so it ought to be translated: a positive
admitted fact: not a mere supposition as were would imply) God's
divine Son (whence, even in His agony, He so lovingly and often cried,
Father,
9. made perfect—completed, brought to
His goal of learning and suffering through death (
author—Greek, "cause."
eternal salvation—obtained for us in
the short "days of Jesus' flesh" (
unto all … that obey him—As Christ obeyed the Father, so must we obey Him by faith.
10. Greek, rather, "Addressed by
God (by the appellation) High Priest." Being formally recognized by God
as High Priest at the time of His being "made perfect" (
11. Here he digresses to complain of the low
spiritual attainments of the Palestinian Christians and to warn them of
the danger of falling from light once enjoyed; at the same time
encouraging them by God's faithfulness to persevere. At
hard to be uttered—rather as
Greek, "hard of interpretation to speak." Hard for me to
state intelligibly to you owing to your dulness about spiritual things.
Hence, instead of saying many things, he writes in comparatively
few words (
ye are—Greek, "ye have
become dull" (the Greek, by derivation, means hard to
move): this implies that once, when first "enlightened,"
they were earnest and zealous, but had become dull. That the
Hebrew believers AT Jerusalem were dull
in spiritual things, and legal in spirit, appears from
12. for the time—considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
which be the first
principles—Greek, "the rudiments of the
beginning of." A Pauline phrase (see on
of the oracles of God—namely, of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old Testament personage as Melchisedec, but even much more elementary references.
are become—through indolence.
milk … not … strong
meat—"Milk" refers to such fundamental first principles as he
enumerates in
13. useth—Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
the word of righteousness—the Gospel
wherein "the righteousness of God is revealed from faith to faith"
(
14. strong meat—"solid food."
them … of full age—literally,
"perfect": akin to "perfection" (
by reason of use—Greek, "habit."
senses—organs of sense.
exercised—similarly connected with
"righteousness" in
to discern both good and evil—as a
child no longer an infant (
CHAPTER 6
1. Therefore—Wherefore: seeing that ye
ought not now to be still "babes" (
leaving—getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin].
the principles of the
doctrine—Greek, "the word of the beginning,"
that is, the discussion of the "first principles of Christianity (
let us go on—Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.
perfection—the matured knowledge of
those who are "of full age" (
foundation of—that is, consisting in "repentance."
repentance from dead works—namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.
2. the doctrine of baptisms—paired with
"laying on of hands," as the latter followed on Christian baptism, and
answers to the rite of confirmation in Episcopal churches.
Jewish believers passed, by an easy transition, from Jewish
baptismal purifications (
resurrection, &c.—held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment—judgment fraught with eternal consequences either of joy or of woe.
3. will we do—So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
if God permit—For even in the case of
good resolutions, we cannot carry them into effect, save through God
"working in us both to will and to do of His good pleasure" (
4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
for those—"in the case of those."
once enlightened—once for all
illuminated by the word of God taught in connection with "baptism" (to
which, in
tasted of the heavenly gift—tasted
for themselves. As "enlightened" refers to the sense of
sight: so here taste follows. "The heavenly gift";
Christ given by the Father and revealed by the enlightening word
preached and written: as conferring peace in the remission of sins; and
as the Bestower of the gift of the Holy Spirit (
made partakers of the Holy Ghost—specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.
5. tasted the good word of God—distinct
from "tasted OF (genitive) the heavenly
gift"; we do not yet enjoy all the fulness of Christ, but only
have a taste OF Him, the heavenly gift
now; but believers may taste the whole word (accusative case) of
God already, namely, God's "good word of promise." The Old
Testament promise of Canaan to Israel typified "the good word of God's"
promise of the heavenly rest (
6. If—Greek, "And (yet)
have fallen away"; compare a less extreme falling or declension,
to renew them again—They have been
"once" (
crucify to themselves the Son of
God—"are crucifiying to themselves" Christ, instead
of, like Paul, crucifying the world unto them by the cross of
Christ (
put him to an open shame—literally,
"make a public example of" Him, as if He were a malefactor suspended on
a tree. What the carnal Israel did outwardly, those who fall away from
light do inwardly, they virtually crucify again the Son of God; "they
tear him out of the recesses of their hearts where He had fixed His
abode and exhibit Him to the open scoffs of the world as something
powerless and common" [Bleek in Alford]. The Montanists and Novatians used
this passage to justify the lasting exclusion from the Church of those
who had once lapsed. The Catholic Church always opposed this view, and
readmitted the lapsed on their repentance, but did not rebaptize them.
This passage implies that persons may be in some sense "renewed," and
yet fall away finally; for the words, "renew again," imply that
they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly
not that they are "the elect," for these can never fall away, being
chosen unto everlasting life (
7. the earth—rather as Greek (no article), "land."
which drinketh in—Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
the rain that cometh oft upon it—not
merely failing over it, or towards it, but falling and
resting upon it so as to cover it (the Greek
genitive, not the accusative). The "oft" implies, on God's part, the
riches of His abounding grace ("coming" spontaneously, and often); and,
on the apostate's part, the wilful perversity whereby he has done
continual despite to the oft-repeated motions of the Spirit. Compare
"How often,"
bringeth forth—as the natural result of "having drunk in the rain." See above.
herbs—provender.
meet—fit. Such as the master of the
soil wishes. The opposite of "rejected,"
by whom—rather as Greek, "for
(that is, on account of) whom," namely, the lords of the soil; not the
laborers, as English Version, namely, God and His Christ (
receiveth—"partaketh of."
blessing—fruitfulness. Contrast God's
curse causing unfruitfulness (
from God—Man's use of means is vain
unless God bless (
8. that which—rather as Greek (no
article), "But if it (the 'land,'
briers—Greek, "thistles."
rejected—after having been tested; so the Greek implies. Reprobate … rejected by the Lord.
nigh unto cursing—on the verge of
being given up to its own barrenness by the just curse of God. This
"nigh" softens the severity of the previous "It is impossible," &c.
(
whose—"of which (land) the end
is unto burning," namely, with the consuming fire of the last judgment;
as the land of Sodom was given to "brimstone, salt, and burning"
(
9. beloved—appositely here introduced;
LOVE to you prompts me in the strong
warnings I have just given, not that I entertain unfavorable thoughts
of you; nay, I anticipate better things of you; Greek
"the things which are better"; that ye are not
thorn-bearing, or nigh unto cursing, and doomed unto
burning, but heirs of salvation in accordance with God's
faithfulness (
we are persuaded—on good grounds; the
result of proof. Compare
things that accompany—Greek,
"things that hold by," that is, are close unto "salvation." Things that
are linked unto salvation (compare
though—Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
10. not unrighteous—not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.
your work—your whole Christian life of active obedience.
labour of love—The oldest manuscripts
omit "labor of," which probably crept in from
ye have showed—(Compare
toward his name—Your acts of love
to the saints were done for His name's sake. The distressed
condition of the Palestinian Christians appears from the collection for
them. Though receiving bounty from other churches, and therefore not
able to minister much by pecuniary help, yet those somewhat
better off could minister to the greatest sufferers in their Church in
various other ways (compare
11. And—Greek, "But."
desire—Greek, "earnestly desire." The language of fatherly affection, rather than command.
every one of you—implying that
all in the Palestinian churches had not shown the same diligence
as some of those whom he praises in
unto the end—the coming of Christ.
12. be not—Greek, "become not."
In
followers—Greek, "imitators";
so in
patience—Greek,
"long-suffering endurance." There is the long-suffering
patience, or endurance of love,
them who … inherit the
promises—Greek, "who are inheriting," &c.;
to whom the promises are their inheritance. Not that they have
actually entered on the perfect inheritance, which
13. For—confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [Bengel].
14. multiplying … multiply—Hebraism for superabundantly multiply.
thee—The increase of Abraham's seed is
virtually an increase of himself. The argument here refers to
Abraham himself as an example; therefore Paul quotes
15. so—thus relying on the promise.
16. for confirmation—not to be joined,
as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect
to confirmation (of one's solemn promise or covenant; as here,
God's), an end of all contradiction (so the Greek
is translated,
17. Wherein—that is, Which being the
case among men, God, in accommodation to their manner of confirming
covenants, superadded to His sure word His oath: the
"TWO immutable things" (
willing … counsel—Greek, "willing … will"; words akin. Expressing the utmost benignity [Bengel].
more abundantly—than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [Bengel].
heirs of promise—not only Abraham's
literal, but also his spiritual, seed (
18. immutable—Translate, as in
impossible … to lie—"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation—under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge—as if from a
shipwreck; or, as one fleeing to one of the six cities of refuge.
Kadesh, that is, holy, implies the holiness of Jesus, our
Refuge. Shechem, that is, shoulder, the government is upon his
shoulder (
lay hold upon the hope—that is, the object of our hope, as upon a preservative from sinking.
set before us—as a prize for which we
strive; a new image, namely, the race course (
19. Hope is found represented on coins by an anchor.
sure and steadfast—sure in respect to us: steadfast, or "firm" [Alford], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [Theophylact].
which entereth into that—that is the place
within the veil—two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. Estius explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs—where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil—Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
20. The absence of the Greek article requires Alford's translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [Chrysostom]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.
CHAPTER 7
1. this Melchisedec—(
king … priest—Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices.
Salem—Jerusalem, that is, seeing
peace; others make Salem distinct, and to be that mentioned (
the most high God—called also
"Possessor of heaven and earth" (
who met Abraham—in company with the
king of Sodom (
slaughter—perhaps defeat, as
Alford translates. So
blessed him—As priest he first blessed
Abraham on God's part; next he blessed God on Abraham's part: a
reciprocal blessing. Not a mere wish, but an authoritative and
efficacious intercession as a priest. The Most High God's prerogative
as "Possessor of heaven and earth," is made over to Abraham; and
Abraham's glory, from his victory over the foe, is made over to God. A
blessed exchange for Abraham (
2. gave—Greek, "apportioned"; assigned as his portion.
tenth … of all—namely, the booty
taken. The tithes given are closely associated with the priesthood: the
mediating priest received them as a pledge of the giver's whole
property being God's; and as he conveyed God's gifts to man (
first being—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to JEWS), by mentioning the significancy of the name.
righteousness—not merely righteous: so Christ. Hebrew "Malchi" means king: "Tzedek," righteousness.
King of Salem—not only his own name, but that of the city which he ruled, had a typical significance, namely, peace. Christ is the true Prince of peace. The peace which He brings is the fruit of righteousness.
3. Without father, &c.—explained by
"without genealogy" (so the Greek is for "without descent);
compare
having neither beginning of days nor end of
life—namely, history not having recorded his beginning nor
end, as it has the beginning and end of Aaron. The Greek idiom
expressed by "without father," &c., one whose parentage was humble
or unknown. "Days" mean his time of discharging his
function. So the eternity spoken of in
made like—It is not said that he was
asbsolutely "like." Made like, namely, in the particulars here
specified. Nothing is said in Genesis of the end of his priesthood, or
of his having had in his priesthood either predecessor or successor,
which, in a typical point of view, represents Christ's eternal
priesthood, without beginning or end. Aaron's end is recorded;
Melchisedec's not: typically significant. "The Son of God" is not said
to be made like unto Melchisedec, but Melchisedec to be "made like the
Son of God." When Alford denies that
Melchisedec was made like the Son of God in respect of his
priesthood, on the ground that Melchisedec was prior in time
to our Lord, he forgets that Christ's eternal priesthood was an
archetypal reality in God's purpose from everlasting, to which
Melchisedec's priesthood was "made like" in due time. The Son of God is
the more ancient, and is the archetype: compare
4. consider—not merely see, but weigh with attentive contemplation, the fact.
even—"to whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, literally, 'from') the best of the spoils (literally, 'the top of the heap"; whether of corn, the first-fruits of which, taken from the top, used to be consecrated to God; or of spoils, from the top of which the general used to take some portion for consecration to God, or for his own use)." He paid "tithes of ALL," and those tithes were taken out of the topmost and best portion of the whole spoils.
the patriarch—in the Greek
emphatically standing at the end of the whole sentence: And this payer
of tithe being no less a personage than "the patriarch," the first
forefather and head of our Jewish race and nation See on
5. sons of Levi—namely, those alone who belonged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood.
according to the law—sanctioned by
Jehovah (
of their brethren—with whom, in point of natural descent, they are on a level.
though, &c.—Though thus on a level
by common descent from Abraham, they yet pay tithe to the Levites,
whose brethren they are. Now the Levites are subordinate to the
priests; and these again to Abraham, their common progenitor; and
Abraham to Melchisedec. "How great" (
6. he whose descent is not counted from
them—not from "the sons of Levi," as those "who receive the
priesthood." This verse explains "without descent" (Greek,
"genealogy" in both verses,
received—Greek, "hath received tithes."
blessed—Greek, "hath blessed." The perfect tense implies that the significance of the fact endures to the present time.
him that had—"the possessor of the
promises," Abraham's peculiar distinction and designation. Paul exalts
Abraham in order still more to exalt Melchisedec. When Christ is the
subject, the singular "promise" is used. "The promises" in the plural,
refer to God's promise of greatness to himself and his seed, and of the
possession of Canaan, twice repeated before the blessing of
Melchisedec. As the priests, though above the people (
7. The principle that the blesser is superior
to him whom he blesses, holds good only in a blessing given with divine
authority; not merely a prayerful wish, but one that is divinely
efficient in working its purport, as that of the patriarchs on their
children: so Christ's blessing,
8. Second point of superiority: Melchisedec's
is an enduring, the Levitical a transitory, priesthood.
As the law was a parenthesis between Abraham's dispensation of
promise of grace, and its enduring fulfilment at Christ's coming (
here—in the Levitical priesthood.
there—in the priesthood after the
order of Melchisedec. In order to bring out the typical parallel
more strongly, Paul substitutes, "He of whom it is witnessed that he
liveth," for the more untypical, "He who is made like to Him
that liveth." Melchisedec "liveth" merely in his official
capacity, his priesthood being continued in Christ. Christ, on the
other hand, is, in His own person, "ever living after the power
of an endless life" (
9. as I may so say—to preclude what he is about to say being taken in the mere literal sense; I may say that, virtually, Levi, in the person of his father Abraham, acknowledged Melchisedec's superiority, and paid tithes to him.
who receiveth tithes—(Compare
in Abraham—Greek, "by means of (by the hand of) Abraham"; through Abraham. "Paid tithes," literally, "hath been tithed," that is, been taken tithes of.
10. in the loins of his father—that is,
forefather Abraham. Christ did not, in this sense, pay
tithes in Abraham, for He never was in the loins of an earthly father
[Alford]. Though, in respect to His
mother, He was "of the fruit of (David's, and so of) Abraham's loins,"
yet, being supernaturally, without human father, conceived, as He is
above the natural law of birth, so is he above the law of tithes. Only
those born in the natural way, and so in sin, being under the curse,
needed to pay tithe to the priest, that he might make propitiation for
their sin. Not so Christ, who derived only His flesh, not also the
taint of the flesh, from Abraham. Bengel
remarks, The blessings which Abraham had before meeting
Melchisedec were the general promises, and the special one of a
natural seed, and so of Levi; but the promises under which
Christ was comprehended, and the faith for which Abraham was so
commended, followed after Abraham's meeting Melchisedec, and
being blessed by him: to which fact.
11. perfection—absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification."
under it—The reading in the oldest
manuscripts is, "Upon it (that is, on the ground of it as the
basis, the priest having to administer the law,
what further need—(
another—rather as Greek, "that
a different priest (one of a different order) should arise
(anew,
not be called—Greek, "not be
said (to be) after the order of Aaron," that is, that, when
spoken of in the
12. For—the reason why Paul presses the
words "after the order of Melchisedec" in
13. Confirming the truth that a change is
made of the law (
these things—(
pertaineth—Greek, "hath partaken of" (the perfect tense implies the continuance still of His manhood).
another—"a different tribe" from that of Levi.
14. evident—literally, "manifest before the eyes" as a thing indisputable; a proof that whatever difficulties may now appear, then Jesus Christ's genealogy labored under none.
our Lord—the only place where this now
common title occurs without "Jesus," or "Christ," except
sprang—as a plant, and a branch.
Judah—
of which tribe … priesthood—"in respect to which tribe Moses spake nothing concerning priests" (so the oldest manuscripts read, nothing to imply that priests were to be taken from it).
15. Another proof that the law, or economy, is
changed, namely, forasmuch as Christ is appointed Priest, "not
according to the law of a carnal (that is, a mere outward)
commandment," but "according to the power of an indissoluble (so
the Greek) life." The hundred tenth Psalm appoints Him "for
ever" (
it—the change of the law or economy,
the statement (
far more—Greek, "more abundantly."
for that—"seeing that," literally,
"if"; so
after the similitude of
Melchisedec—answering to "after the order of Melchisedec"
(
another—rather as Greek, "a different."
16. carnal … endless—mutually
contrasted. As "form" and "power" are opposed,
17. For—proving His life to be
"endless" or indissoluble (
18. there is—Greek, "there takes
place," according to
disannuling—a repealing.
of the commandment—ordaining the
Levitical priesthood. And, as the Levitical priesthood and the law are
inseparably joined, since the former is repealed, the latter is so also
(see on
going before—the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former.
weakness and unprofitableness—The
opposite of "power" (
19. For, &c.—justifying his calling
the law weak and unprofitable (
nothing—not merely "no one," but
"nothing." The law brought nothing to its perfected end; everything in
it was introductory to its antitype in the Christian economy, which
realizes the perfection contemplated; compare "unprofitableness,"
did—rather connect with
we draw nigh unto God—the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.
20. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gave a solemn weight to it which was not in the law-priesthood, which was not so confirmed.
he was made priest—rather
supply from
21. Translate in the Greek order, "For they indeed (the existing legal priests) without the (solemn) promise on oath (so the Greek [Tittmann]) are made priests."
by him—God.
unto him—the Lord, the Son of God
(
not repent—never change His purpose.
after the order of Melchisedec—omitted in some oldest manuscripts, contained in others.
22. surety—ensuring in His own person
the certainty of the covenant to us. This He did by becoming
responsible for our guilt, by sealing the covenant with His blood, and
by being openly acknowledged as our triumphant Saviour by the Father,
who raised Him from the dead. Thus He is at once God's surety for man,
and man's surety for God, and so Mediator between God and man (
better—
testament—sometimes translated,
"covenant." The Greek term implies that it is appointed
by God, and comprises the relations and bearings partly of a
covenant, partly of a testament: (1) the appointment made
without the concurrence of a second party, of somewhat concerning that
second party; a last will or testament, so in
23. Another proof of superiority; the Levitical priests were many, as death caused the need of continually new ones being appointed in succession. Christ dies not, and so hath a priesthood which passes not from one to another.
were—Greek, "are made."
many—one after another; opposed to His
"unchangeable (that does not pass from one to another)
priesthood" (
not suffered to continue—Greek, "hindered from permanently continuing," namely, in the priesthood.
24. he—emphatic; Greek,
"Himself." So in
continueth—Greek, simple verb,
not the compound as in
unchangeable—Greek, "hath His
priesthood unchangeable"; not passing from one to another,
intransmissible. Therefore no earthly so-called apostolic
succession of priests are His vicegerents. The Jewish priests had
successors in office, because "they could not continue by reason
of death." But this Man, because He liveth ever, hath no successor in
office, not even Peter (
25. Wherefore—Greek, "Whence"; inasmuch as "He remaineth for ever."
also—as a natural consequence flowing from the last, at the same time a new and higher thing [Alford].
save—His very name Jesus (
to the uttermost—altogether,
perfectly, so that nothing should be wanting afterwards for ever [Tittmann]. It means "in any wise," "utterly,"
in
come unto God—by faith.
by him—through Him as their mediating Priest, instead of through the Levitical priests.
seeing he ever liveth—resuming "He
continueth ever,"
to make intercession—There was but the
one offering on earth once for all. But the intercession
for us in the heavens (
26. such—as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
holy—"pious" (a distinct Greek
word from that for holy, which latter implies
consecration) towards God; perfectly answering God's will
in reverent piety (
harmless—literally, "free from evil" and guile, in relation to Himself.
undefiled—not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him.
separate—rather, "separated
from sinners," namely, in His heavenly state as our High Priest above,
after He had been parted from the earth, as the Levitical high
priest was separated from the people in the sanctuary (whence he was
not to go out),
made—Jesus was higher before (
higher than the heavens—for "He passed
through [so the Greek] the heavens" (
27. daily—"day by day." The priests
daily offered sacrifices (
offer up—The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests.
this he did—not "died first for His
own sins and then the people's," but for the people's only. The
negation is twofold: He needeth not to offer (1) daily; nor (2) to
offer for His own sins also; for He offered Himself a spotless
sacrifice (
once—rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.
28. For—reason for the difference stated
in
the word—"the word" confirmed by "the oath."
which—which oath was after the
law, namely, in
the Son—contrasted with "men."
consecrated—Greek, "made
perfect" once for all, as in
CHAPTER 8
1. the sum—rather, "the principal
point"; for the participle is present, not past, which would be
required if the meaning were "the sum." "The chief point in (or, 'in
the case'; so the Greek,
such—so transcendently pre-eminent,
namely in this respect, that "He is set on the right hand of," &c.
Infinitely above all other priests in this one grand respect, He
exercises His priesthood IN HEAVEN, not
in the earthly "holiest place" (
2. minister—The Greek term implies priestly ministry in the temple.
the sanctuary—Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.
the true—the archetypal and
antitypical, as contrasted with the typical and symbolical (
tabernacle—(
pitched—Greek, "fixed" firmly.
not man—as Moses (
3. For—assigning his reason for calling
him "minister of the sanctuary" (
somewhat—He does not offer again His
once for all completed sacrifice. But as the high priest did
not enter the Holy Place without blood, so Christ has
entered the heavenly Holy Place with His own blood. That "blood
of sprinkling" is in heaven. And is thence made effectual to sprinkle
believers as the end of their election (
4. Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life.
For—The oldest manuscripts read, "accordingly then."
if, &c.—"if He were on earth, He
would not even (so the Greek) be a priest" (compare
seeing that, &c.—"since there are"
already, and exist now (the temple service not yet being set aside, as
it was on the destruction of Jerusalem), "those (the oldest manuscripts
omit 'priests') who offer the (appointed) gifts according to
(the) law." Therefore, His sacerdotal "ministry" must
be "in the heavens," not on earth (
5. Who—namely, the priests.
serve unto the example—not
"after the example," as Bengel
explains. But as in
admonished—The Greek especially applies to divine responses and commands.
to make—"perfectly": so the Greek.
See—Take heed, accurately observing the pattern, that so thou mayest make, &c.
saith he—God.
the pattern—an accurate
representation, presented in vision to Moses, of the heavenly real
sanctuary. Thus the earthly tabernacle was copy of a copy; but the
latter accurately representing the grand archetypical original in
heaven (
6. now—not time; but "as it is."
more excellent ministry—than any earthly ministry.
by how much—in proportion as.
mediator—coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."
which—Greek, "one which" [Alford]: inasmuch as being one which.
established—Greek, "enacted as
a law." So
upon—resting upon.
better promises—enumerated
7. Same reasoning as in
faultless—perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").
should no place have been sought—as it
has to be now; and as it is sought in the prophecy (
8. finding fault with them—the people of
the old covenant, who were not made "faultless" by it (
he saith—(
Behold, the days come—the frequent formula introducing a Messianic prophecy.
make—Greek, "perfect";
"consummate." A suitable expression as to the new covenant, which
perfected what the old could not (compare end of
Israel … Judah—Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.
9. Not according to, &c.—very
different from, and far superior to, the old covenant, which only
"worked wrath" (
made with—rather as Greek, "made to": the Israelites being only recipients, not coagents [Alford] with God.
I took them by the hand—as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [Bengel]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.
I regarded them not—English
Version,
10. make with—Greek, "make unto."
Israel—comprising the before disunited
(
I will put—literally, "(I) giving."
This is the first of the "better promises" (
mind—their intelligent faculty.
in, &c.—rather, " ON their hearts." Not on tables of stone as the law
(
write—Greek, "inscribe."
and I will be to them a God,
&c.—fulfilled first in the outward kingdom of God. Next, in
the inward Gospel kingdom. Thirdly, in the kingdom at once outward and
inward, the spiritual being manifested outwardly (
11. Second of the "better promises" (
they shall not—"they shall not have to teach" [Alford].
his neighbour—So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."
brother—a closer and more endearing relation than fellow citizen.
from the least to the
greatest—Greek, "from the little one to the great
one."
12. For, &c.—the third of
"the better promises" (
I will be merciful—Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.
and their iniquities—not found in
Vulgate, Syriac, Coptic, and one oldest Greek manuscript;
but most oldest manuscripts have the words (compare
remember no more—Contrast the law,
13. he—God.
made … old—"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament.
that which decayeth—Greek,
"that which is being antiquated," namely, at the time when Jeremiah
spake. For in Paul's time, according to his view, the new had
absolutely set aside the old covenant. The Greek for
(Kaine) New (Testament) implies that it is of a
different kind and supersedes the old: not merely
recent (Greek, "nea"). Compare
CHAPTER 9
1. Then verily—Greek,
"Accordingly then." Resuming the subject from
had—not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.
ordinances—of divine right and institution.
service—worship.
a worldly sanctuary—Greek, "its
(literally, 'the') sanctuary worldly," mundane; consisting of
the elements of the visible world. Contrasted with the heavenly
sanctuary. Compare
2. Defining "the worldly tabernacle."
a tabernacle—"the tabernacle."
made—built and furnished.
the first—the anterior tabernacle.
candlestick … table—typifying
light and life (
showbread—literally, "the setting
forth of the loaves," that is, the loaves set forth: "the show of the
bread" [Alford]. In the outer holy
place: so the Eucharist continues until our entrance into the heavenly
Holy of Holies (
which, &c.—"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."
3. And—Greek, "But."
after—behind; within.
second veil—There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma).
called—as opposed to "the true."
4. golden censer—The Greek, must
not be translated "altar of incense," for it was not in "the
holiest" place "after the second veil," but in "the holy place"; but as
in
ark—of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.
pot—"golden," added in the Septuagint, and sanctioned by Paul.
manna—an omer, each man's daily
portion. In
tables of the covenant—(
5. over it—over "the ark of the covenant."
cherubim—representing the ruling
powers by which God acts in the moral and natural world. (See on
of glory—The cherubim were
bearers of the divine glory, whence, perhaps, they derive
their name. The Shekinah, or cloud of glory, in which Jehovah
appeared between the cherubim over the mercy seat, the lid of the ark,
is doubtless the reference. Tholuck
thinks the twelve loaves of the showbread represent the twelve tribes
of the nation, presented as a community before God consecrated
to Him (just as in the Lord's Supper believers, the spiritual Israel,
all partaking of the one bread, and becoming one bread and one body,
present themselves before the Lord as consecrated to Him,
mercy seat—Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people.
we cannot—conveniently: besides what
met the eye in the sanctuary, there were spiritual realities symbolized
which it would take too long to discuss in detail, our chief subject at
present being the priesthood and the sacrifices. "Which"
refers not merely to the cherubim, but to all the contents of
the sanctuary enumerated in
6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.
ordained—arranged.
always—twice at the least every day,
for the morning and evening care of the lamps, and offering of incense
(
went—Greek, "enter": present tense.
7. once every year—the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.
not without blood—(
offered—Greek, "offers."
errors—Greek, "ignorances":
"inadvertent errors." They might have known, as the law was clearly
promulged, and they were bound to study it; so that their
ignorance was culpable (compare
8. The Holy Ghost—Moses himself did not
comprehend the typical meaning (
signifying—by the typical exclusion of all from the holiest, save the high priest once a year.
the holiest of all—heaven, the antitype.
the first tabernacle—the anterior
tabernacle, representative of the whole Levitical system. While
it (the first tabernacle, and that which represents the Levitical
system) as yet "has a standing" (so the Greek,
that is, "has continuance": "lasts"), the way to heaven (the
antitypical "holiest place") is not yet made manifest (compare
9. Which—"The which," namely, anterior tabernacle: "as being that which was" [Alford].
figure—Greek, "parable": a parabolic setting forth of the character of the Old Testament.
for—"in reference to the existing
time." The time of the temple-worship really belonged to the
Old Testament, but continued still in Paul's time and that of his
Hebrew readers. "The time of reformation" (
in which—tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.
were—Greek, "are."
gifts—unbloody oblations.
could not—Greek, "cannot": are not able.
him that did the service—any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.
make … perfect—perfectly remove the sense of guilt, and sanctify inwardly through love.
as pertaining to the conscience—"in
respect to the (moral-religious) consciousness." They can only reach as
far as the outward flesh (compare "carnal ordinances,"
10. Which—sacrifices.
stood—consisted in [Alford]; or, "have attached to them" only
things which appertain to the use of foods, &c. The rites of meats,
&c., go side by side with the sacrifices [Tholuck and Wahl];
compare
drinks—(
washings—(
and carnal ordinances—One oldest
manuscript, Syriac and Coptic, omit "and." "Carnal
ordinances" stand in apposition to "sacrifices" (
imposed—as a burden (
until the time of
reformation—Greek, "the season of
rectification," when the reality should supersede the type
(
11. But—in contrast to "could not
make … perfect" (
Christ—The Messiah, of whom all the
prophets foretold; not "Jesus" here. From whom the "reformation" (
being come an, &c.—rather, "having
come forward (compare
good things to come—Greek,
"the good things to come,"
by a … tabernacle—joined with
"He entered." Translate, "Through the … tabernacle" (of
which we know) [Alford]. As the Jewish
high priest passed through the anterior tabernacle into the
holiest place, so Christ passed through heaven into the inner
abode of the unseen and unapproachable God. Thus, "the tabernacle" here
is the heavens through which He passed (see on
greater—as contrasted with the small dimensions of the earthly anterior tabernacle.
more perfect—effective in giving
pardon, peace, sanctification, and access to closest communion with God
(compare
not made with hands—but by the Lord
Himself (
12. Neither—"Nor yet."
by—"through"; as the means of His approach.
goats … calves—not a bullock,
such as the Levitical high priest offered for himself, and a goat for
the people, on the day of atonement (
by—"through," as the means of His
entrance; the key unlocking the heavenly Holy of Holies to Him. The
Greek is forcible, "through THE
blood of His own" (compare
once—"once for all."
having obtained—having thereby
obtained; literally, "found for Himself," as a thing of insuperable
difficulty to all save Divine Omnipotence, self-devoting zeal, and
love, to find. The access of Christ to the Father was arduous (
eternal—The entrance of our Redeemer,
once for all, into the heavenly holiest place, secures
eternal redemption to us; whereas the Jewish high priest's
entrance was repeated year by year, and the effect temporary and
partial, "On redemption," compare
For His blood, offered by Himself, purifies not only
outwardly, as the Levitical sacrifices on the day of atonement, but
inwardly unto the service of the living God (
13. if—as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?
ashes of an heifer—(
the unclean—Greek, "those defiled" on any particular occasion.
purifying—Greek, "purity."
the flesh—Their effect in themselves
extended no further. The law had a carnal and a spiritual aspect;
carnal, as an instrument of the Hebrew polity, God, their King,
accepting, in minor offenses, expiatory victims instead of the sinner,
otherwise doomed to death; spiritual, as the shadow of good things
to come (
14. offered himself—The voluntary nature
of the offering gives it especial efficacy. He "through the eternal
Spirit," that is, His divine Spirit (
without spot—The animal victims had to
be without outward blemish; Christ on the cross was a victim
inwardly and essentially stainless (
purge—purify from fear, guilt,
alienation from Him, and selfishness, the source of dead works
(
your—The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.
conscience—moral religious consciousness.
dead works—All works done in the
natural state, which is a state of sin, are dead; for they come
not from living faith in, and love to, "the living God" (
to serve—so as to serve. The
ceremonially unclean could not serve God in the outward
communion of His people; so the unrenewed cannot serve God in spiritual
communion. Man's works before justification, however lifelike they
look, are dead, and cannot therefore be accepted before the living God.
To have offered a dead animal to God would have been an insult (compare
living God—therefore requiring living
spiritual service (
15. for this cause—Because of the
all-cleansing power of His blood, this fits Him to be Mediator (
by means of death—rather, as
Greek, "death having taken place." At the moment that His death
took place, the necessary effect is, "the called receive the
(fulfilment of the) promise" (so
redemption of … transgressions …
under … first testament—the transgressions of all
men from Adam to Christ, first against the primitive revelation,
then against the revelations to the patriarchs, then against the law
given to Israel, the representative people of the world. The "first
testament" thus includes the whole period from Adam to Christ, and not
merely that of the covenant with Israel, which was a concentrated
representation of the covenant made with (or the first
testament given to) mankind by sacrifice, down from the fall
to redemption. Before the inheritance by the New Testament (for
here the idea of the "INHERITANCE,"
following as the result of Christ's "death," being introduced, requires
the Greek to be translated "testament," as it was before
covenant) could come in, there must be redemption of
(that is, deliverance from the penalties incurred by) the
transgressions committed under the first testament, for
the propitiatory sacrifices under the first testament reached only as
far as removing outward ceremonial defilement. But in order to obtain
the inheritance which is a reality, there must be a real propitiation,
since God could not enter into covenant relation with us so long as
past sins were unexpiated;
might—Greek, "may
receive," which previously they could not (
the promise—to Abraham.
16. A general axiomatic truth; it is "a
testament"; not the testament. The testator must die before his
testament takes effect (
be—literally, be borne": "be involved
in the case"; be inferred; or else, "be brought forward in
court," so as to give effect to the will. This sense (testament)
of the Greek "diathece" here does not exclude its other
secondary senses in the other passages of the New Testament: (1) a
covenant between two parties; (2) an arrangement, or
disposition, made by God alone in relation to us. Thus,
17. after—literally, "over," as we say "upon the death of the testators"; not as Tholuck, "on the condition that slain sacrifices be there," which the Greek hardly sanctions.
otherwise—"seeing that it is never availing" [Alford]. Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"
18. Whereupon—rather, "Whence."
dedicated—"inaugurated." The Old
Testament strictly and formally began on that day of inauguration.
"Where the disposition, or arrangement, is ratified by
the blood of another, namely, of animals, which cannot make a
covenant, much less make a testament, it is not strictly
a testament, where it is ratified by the death of him that makes
the arrangement, it is strictly, Greek 'diathece,'
Hebrew 'berith,' taken in a wider sense, a
testament" [Bengel]; thus, in
19. For—confirming the general truth,
spoken … according to the
law—strictly adhering to every direction of "the law of
commandments contained in ordinances" (
the blood of calves—Greek, "the
calves," namely, those sacrificed by the "young men" whom he sent to do
so (
with water—prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.
scarlet wool, and hyssop—ordinarily
used for purification. Scarlet or crimson, resembling
blood: it was thought to be a peculiarly deep, fast dye, whence it
typified sin (see on
sprinkled … the book—namely, out
of which he had read "every precept": the book of the testament or
covenant. This sprinkling of the book is not mentioned in the
twenty-fourth chapter of Exodus. Hence Bengel translates, "And (having taken) the book
itself (so
20.
testament—(See on
enjoined unto you—commissioned
me to ratify in relation to you. In the old dispensation the
condition to be fulfilled on the people's part is implied in the words,
21. Greek, "And, moreover, in
like manner." The sprinkling of the tabernacle with blood is
added by inspiration here to the account in
22. almost—to be joined with "all
things," namely almost all things under the old dispensation.
The exceptions to all things being purified by blood are,
without—Greek, "apart from."
shedding of blood—shed in the
slaughter of the victim, and poured out at the altar subsequently. The
pouring out of the blood on the altar is the main part of the
sacrifice (
is—Greek, "takes place": comes to pass.
remission—of sins: a favorite
expression of Luke, Paul's companion. Properly used of remitting a debt
(
23. patterns—"the suggestive
representations"; the typical copies (see on
things in the heavens—the heavenly tabernacle and the things therein.
purified with these—with the blood of bulls and goats.
heavenly things themselves—the
archetypes. Man's sin had introduced an element of disorder into the
relations of God and His holy angels in respect to man. The
purification removes this element of disorder and changes God's
wrath against man in heaven (designed to be the place of God's
revealing His grace to men and angels) into a smile of reconciliation.
Compare "peace in heaven" (
sacrifices—The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.
24. Resumption more fully of the thought, "He
entered in once into the holy place,"
not … into … holy places made with
hands—as was the Holy of Holies in the earthly tabernacle
(see on
figures—copies "of the true" holiest
place, heaven, the original archetype (
into heaven itself—the immediate
presence of the invisible God beyond all the created heavens,
through which latter Jesus passed (see on
now—ever since His ascension in the
present economy (compare
to appear—To PRESENT Himself; Greek, "to be made to
appear." Mere man may have a vision through a medium, or veil, as Moses
had (
in the presence of God—Greek,
"to the face of God." The saints shall hereafter see God's face
in Christ (
for us—in our behalf as our Advocate
and Intercessor (
25. As in
with—literally, "in."
blood of others—not his own, as Christ did.
26. then—in that case.
must … have suffered—rather as
Greek, "It would have been necessary for Him often to suffer."
In order to "offer" (
since the foundation of the world—The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. Philo [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [Grotius].
now—as the case is,
once—for all; without need of renewal.
Rome's fiction of an UNBLOODY sacrifice
in the mass, contradicts her assertion that the blood of Christ
is present in the wine; and also confutes her assertion that the mass
is propitiatory; for, if unbloody, it cannot be
propitiatory; for without shedding of blood there is no
remission (
in the end of the world—Greek,
"at the consummation of the ages"; the winding up of all the previous
ages from the foundation of the world; to be followed by a new age
(
appeared—Greek, "been
manifested" on earth (
put away—abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.
sin—singular number; all the sins of
men of every age are regarded as one mass laid on Christ. He
hath not only droned for all actual sins, but destroyed sin
itself.
by the sacrifice of
himself—Greek, "by (through) His own
sacrifice"; not by "blood of others" (
27. as—inasmuch as.
it is appointed—Greek, "it is
laid up (as our appointed lot),"
once—and no more.
after this the judgment—namely, at
Christ's appearing, to which, in
28. Christ—Greek, "THE Christ"; the representative Man; representing all men, as the first Adam did.
once offered—not "often,"
to bear the sins—referring to
many—not opposed to all, but to
few. He, the One, was offered for many; and that once
for all (compare
look for him—with waiting
expectation even unto the end (so the Greek). It is
translated "wait for" in
appear—rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.
without sin—apart from, separate from,
sin. Not bearing the sin of many on Him as at His first coming
(even then there was no sin in Him). That sin has been at His
first coming once for all taken away, so as to need no repetition of
His sin offering of Himself (
unto salvation—to bring in completed
salvation; redeeming then the body which is as yet subject to the
bondage of corruption. Hence, in
CHAPTER 10
Instead of the daily ministry of the Levitical
priests, Christ's service is perfected by the one sacrifice, whence He
now sits on the right hand of God as a Priest-King, until all His foes
shall be subdued unto Him. Thus the new covenant (
1. Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
having—inasmuch as it has but "the
shadow, not the very image," that is, not the exact likeness, reality,
and full revelation, such as the Gospel has. The "image" here means the
archetype (compare
good things to come—(
never—at any time (
with those sacrifices—rather, "with the same sacrifices.
year by year—This clause in the
Greek refers to the whole sentence, not merely to the words
"which they the priests offered" (Greek, "offer"). Thus the
sense is, not as English Version, but, the law year by year,
by the repetition of the same sacrifices, testifies its inability to
perfect the worshippers; namely, on the YEARLY day of atonement. The "daily"
sacrifices are referred to,
continually—Greek, "continuously," implying that they offer a toilsome and ineffectual "continuous" round of the "same" atonement-sacrifices recurring "year by year."
comers thereunto—those so coming unto God, namely, the worshippers (the whole people) coming to God in the person of their representative, the high priest.
perfect—fully meet man's needs as to
justification and sanctification (see on
2. For—if the law could, by its sacrifices, have perfected the worshippers.
they—the sacrifices.
once purged—IF they were once for all cleansed (
conscience—"consciousness of
sin" (
3. But—so far from those sacrifices
ceasing to be offered (
in, &c.—in the fact of their being
offered, and in the course of their being offered on the day of
atonement. Contrast
a remembrance—a recalling to mind by
the high priest's confession, on the day of atonement, of the sins both
of each past year and of all former years, proving that the expiatory
sacrifices of former years were not felt by men's consciences to have
fully atoned for former sins; in fact, the expiation and remission were
only legal and typical (
4. For, &c.—reason why, necessarily,
there is a continually recurring "remembrance of sins" in the legal
sacrifices (
take away—"take off." The
Greek,
5. Christ's voluntary self offering, in contrast to those inefficient sacrifices, is shown to fulfill perfectly "the will of God" as to our redemption, by completely atoning "for (our) sins."
Wherefore—seeing that a nobler than animal sacrifices was needed to "take away sins."
when he cometh—Greek, "coming." The time referred to is the period before His entrance into the world, when the inefficiency of animal sacrifices for expiation had been proved [Tholuck]. Or, the time is that between Jesus' first dawning of reason as a child, and the beginning of His public ministry, during which, being ripened in human resolution, He was intently devoting Himself to the doing of His Father's will [Alford]. But the time of "coming" is present; not "when He had come," but "when coming into the world"; so, in order to accord with Alford's view, "the world" must mean His PUBLIC ministry: when coming, or about to come, into public. The Greek verbs are in the past: "sacrifice … Thou didst not wish, but a body Thou didst prepare for Me"; and, "Lo, I am come." Therefore, in order to harmonize these times, the present coming, or about to come, with the past, "A body Thou didst prepare for Me," we must either explain as Alford, or else, if we take the period to be before His actual arrival in the world (the earth) or incarnation, we must explain the past tenses to refer to God's purpose, which speaks of what He designed from eternity as though it were already fulfilled. "A body Thou didst prepare in Thy eternal counsel." This seems to me more likely than explaining "coming into the world," "coming into public," or entering on His public ministry. David, in the fortieth Psalm (here quoted), reviews his past troubles and God's having delivered him from them, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but the Spirit puts into his mouth language finding its partial application to David, and its full realization only in the divine Son of David. "The more any son of man approaches the incarnate Son of God in position, or office, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, the prophet-king of Israel resembled and foreshadowed Him the most" [Alford].
a body hast thou prepared
me—Greek, "Thou didst fit for Me a body." "In
Thy counsels Thou didst determine to make for Me a body, to be
given up to death as a sacrificial victim" [Wahl]. In the Hebrew,
6. burnt offerings—Greek, "whole burnt offerings."
thou hast had no pleasure—as if these
could in themselves atone for sin: God had pleasure in (Greek,
"approved," or "was well pleased with") them, in so far as they
were an act of obedience to His positive command under the Old
Testament, but not as having an intrinsic efficacy such as Christ's
sacrifice had. Contrast
7. I come—rather, "I am come" (see on
in the volume, &c.—literally, "the
roll": the parchment manuscript being wrapped around a cylinder headed
with knobs. Here, the Scripture "volume" meant is the fortieth Psalm.
"By this very passage 'written of Me,' I undertake to do Thy will
[namely, that I should die for the sins of the world, in order that all
who believe may be saved, not by animal sacrifices,
8. he—Christ.
Sacrifice, &c.—The oldest
manuscripts read, "Sacrifices and offerings" (plural).
This verse combines the two clauses previously quoted distinctly,
9. Then said he—"At that time (namely, when speaking by David's mouth in the fortieth Psalm) He hath said." The rejection of the legal sacrifices involves, as its concomitant, the voluntary offer of Jesus to make the self-sacrifice with which God is well pleased (for, indeed, it was God's own "will" that He came to do in offering it: so that this sacrifice could not but be well pleasing to God).
I come—"I am come."
taketh away—"sets aside the first," namely, "the legal system of sacrifices" which God wills not.
the second—"the will of God" (
10. By—Greek, "In." So "in," and
"through," occur in the same sentence,
are sanctified—once for all, and as
our permanent state (so the Greek). It is the finished
work of Christ in having sanctified us (that is, having translated us
from a state of unholy alienation into a state of consecration
to God, having "no more conscience of sin,"
the body—"prepared" for Him by the
Father (
once for all—(
11. And—a new point of contrast; the frequent repetition of the sacrifices.
priest—The oldest manuscripts read,
"high priest." Though he did not in person stand "daily" offering
sacrifices, he did so by the subordinate priests of whom, as well as of
all Israel, he was the representative head. So "daily" is applied to
the high priests (
standeth—the attitude of one
ministering; in contrast to "sat down on the right hand of God,"
which—Greek, "the which," that is, of such a kind as.
take away—utterly; literally, "strip
off all round." Legal sacrifices might, in part, produce the
sense of forgiveness, yet scarcely even that (see on
12. this man—emphatic (
for ever—joined in English
Version with "offered one sacrifice"; offered one sacrifice, the
efficacy of which endures for ever; literally. "continuously," (compare
13. expecting—"waiting." Awaiting
the execution of His Father's will, that all His foes should be
subjected to Him. The Son waits till the Father shall "send Him
forth to triumph over all His foes." He is now sitting at rest
(
be made his footstool—literally, "be placed (rendered) footstool of His feet."
his enemies—Satan and Death, whose
strength consists in "sin"; this being taken away (
14. For—The sacrifice being "for ever"
in its efficacy (
them that are sanctified—rather as
Greek, "them that are being sanctified." The
sanctification (consecration to God) of the elect (
15. The Greek, has "moreover," or "now."
is a witness—of the truth which I am
setting forth. The Father's witness is given
for after that he had said before—The
conclusion to the sentence is in
18. where remission of these is—as there
is under the Gospel covenant (
19. Here begins the third and last division of
the Epistle; our duty now while waiting for the Lord's second
advent. Resumption and expansion of the exhortation (
boldness—"free confidence," grounded on the consciousness that our sins have been forgiven.
to enter—literally, "as regards the entering."
by—Greek, "in"; it is in
the blood of Jesus that our boldness to enter is grounded. Compare
20. which, &c.—The antecedent in the
Greek is "the entering"; not as English Version, "way."
Translate, "which (entering) He has consecrated (not as though it were
already existing, but has been the first to open, INAUGURATED as a new thing; see on
the veil—As the veil had to be
passed through in order to enter the holiest place, so the weak,
human suffering flesh (
21. high priest—As a different
Greek term (archiereus) is used always elsewhere in this
Epistle for "high priest," translate as Greek here, "A
Great Priest"; one who is at once King and "Priest on His
throne" (
house of God—the spiritual house, the
Church, made up of believers, whose home is heaven, where
Jesus now is (
22. (
with a true heart—without hypocrisy;
"in truth, and with a perfect heart"; a heart thoroughly imbued with
"the truth" (
full assurance—(
sprinkled from—that is, sprinkled so as to be cleansed from.
evil conscience—a consciousness of
guilt unatoned for, and uncleansed away (
23. (
profession—Greek, "confession."
our faith—rather as Greek, "our
hope"; which is indeed faith exercised as to the future
inheritance. Hope rests on faith, and at the same time quickens
faith, and is the ground of our bold confession (
without wavering—without declension
(
he—God is faithful to His promises
(
24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.
consider—with the mind attentively
fixed on "one another" (see on
to provoke—Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.
25. assembling of ourselves together—The
Greek, "episunagoge," is only found here and
as the manner of some is—"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.
the day approaching—This, the shortest
designation of the day of the Lord's coming, occurs elsewhere only in
26. Compare on this and following verses,
if we sin—Greek present
participle: if we be found sinning, that is, not isolated acts,
but a state of sin [Alford]. A
violation not only of the law, but of the whole economy of the
New Testament (
wilfully—presumptuously, Greek
"willingly." After receiving "full knowledge (so the Greek,
compare
remaineth no more sacrifice—For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.
27. a certain—an extraordinary and
indescribable. The indefiniteness, as of something peculiar of its
kind, makes the description the more terrible (compare
Greek,
looking for—"expectation": a later
sense of the Greek. Alford
strangely translates, as the Greek usually means elsewhere,
"reception." The transition is easy from "giving a reception to"
something or someone, to "looking for." Contrast the "expecting" (the
very same Greek as here),
fiery indignation—literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."
devour—continually.
28. Compare
despised—"set at naught" [Alford]: utterly and heinously violated, not merely
some minor detail, but the whole law and covenant; for example,
by idolatry (
died—Greek, "dies": the normal punishment of such transgression, then still in force.
without mercy—literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.
under—on the evidence of.
29. sorer—Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.
suppose ye—an appeal to the Hebrews' reason and conscience.
thought worthy—by God at the judgment.
trodden under foot the Son of God—by
"wilful" apostasy. So he treads under foot God Himself who "glorified
His Son as an high priest" (
an unholy thing—literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!
wherewith he was sanctified—for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.
done despite unto—by repelling in
fact: as "blasphemy" is despite in words (
the Spirit of grace—the Spirit that
confers grace. "He who does not accept the benefit, insults Him who
confers it. He hath made thee a son: wilt thou become a slave? He has
come to take up His abode with thee; but thou art introducing evil into
thyself" [Chrysostom]. "It is the curse
of evil eternally to propagate evil: so, for him who profanes the
Christ without him, and blasphemes the Christ within him,
there is subjectively no renewal of a change of mind (
30. him—God, who enters no empty threats.
Vengeance belongeth unto
me—Greek, "To Me belongeth vengeance": exactly
according with Paul's quotation,
Lord shall judge his people—in grace,
or else anger, according as each deserves: here, "judge," so as to
punish the reprobate apostate; there, "judge," so as to interpose in
behalf of, and save His people (
31. fearful … to fall into the
hands—It is good like David to fall into the hands of
God, rather than man, when one does so with filial faith in
his father's love, though God chastises him. "It is fearful" to
fall into His hands as a reprobate and presumptuous sinner doomed to
His just vengeance as Judge (
living God—therefore able to punish
for ever (
32. As previously he has warned them by the
awful end of apostates, so here he stirs them up by the remembrance of
their own former faith, patience, and self-sacrificing love. So
call to remembrance—habitually: so the present tense means.
illuminated—"enlightened": come to
"the knowledge of the truth" (
fight of—that is, consisting of afflictions.
33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.
gazing-stock—as in a theater
(so the Greek): often used as the place of punishment in the
presence of the assembled multitudes.
ye became—of your own accord: attesting your Christian sympathy with your suffering brethren.
companions of—sharers in affliction with.
34. ye had compassion on me in my
bonds—The oldest manuscripts and versions omit "me," and
read, "Ye both sympathized with those in bonds (answering to the
last clause of
in yourselves—The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."
better—a heavenly (
enduring—not liable to spoiling.
substance—possession: peculiarly our own, if we will not cast away our birthright.
35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.
Cast not away—implying that they now
have "confidence," and that it will not withdraw of itself, unless they
"cast it away" wilfully (compare
which—Greek, "the which": inasmuch as being such as.
hath—present tense: it is as certain
as if you had it in your hand (
recompense of reward—of grace not of
debt: a reward of a kind which no mercenary self-seeker would seek:
holiness will be its own reward; self-devoting unselfishness for
Christ's sake will be its own rich recompense (see on
36. patience—Greek, "waiting
endurance," or "enduring perseverance": the kindred Greek verb
in the Septuagint,
after ye have done the will of
God—"that whereas ye have done the will of God" hitherto
(
37, 38. Encouragement to patient endurance by
consideration of the shortness of the time till Christ shall come, and
God's rejection of him that draws back, taken from
a little while—(
he that shall come—literally, "the Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being the grand and ultimate subject of all prophetical vision, is here made by Paul, under inspiration, the subject of the Spirit's prophecy by Habakkuk, in its final and exhaustive fulfilment.
38. just—The oldest manuscripts and
Vulgate read, "my just man." God is the speaker: "He who
is just in My sight." Bengel translates,
"The just shall live by my faith": answering to the
Hebrew,
but—Greek, "and."
if any man draw back—So the
Greek admits: though it might also be translated, as Alford approves, "if he (the just man)
draw back." Even so, it would not disprove the final perseverance of
saints. For "the just man" in this latter clause would mean one
seemingly, and in part really, though not savingly, "just" or
justified: as in
39. A Pauline elegant turning-off from
denunciatory warnings to charitable hopes of his readers (
saving of the soul—literally,
"acquisition (or obtaining) of the soul." The kindred
Greek verb is applied to Christ's acquiring the Church as
the purchase of His blood (
CHAPTER 11
1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
substance, &c.—It substantiates
promises of God which we hope for, as future in fulfilment, making them
present realities to us. However, the Greek is translated in
evidence—"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see.
things not seen—the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [Calvin]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [Bishop Pearson]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [Augustine]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.
2. For—So high a description of faith is not undeserved; for … [Alford].
by it—Greek, "in it": in respect to … in the matter of," it, "or, as Greek more emphatically, "this."
the elders—as though still living and
giving their powerful testimony to the reasonableness and excellence of
faith (
obtained a good report—Greek,
"were testified of," namely, favorably (compare
3. we understand—We perceive with our
spiritual intelligence the fact of the world's creation by God, though
we see neither Him nor the act of creation as described in
worlds—literally, "ages"; all that exists in time and space, visible and invisible, present and eternal.
framed—"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [Bengel].
by the word of God—not here, the
personal word (Greek, "logos,"
not made, &c.—Translate as Greek, "so that not out of things which appear hath that which is seen been made"; not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, &c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. Bengel explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen; so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it.
4. more excellent sacrifice—because
offered in faith. Now faith must have some revelation
of God on which it fastens. The revelation in this case was
doubtless God's command to sacrifice animals ("the firstlings of
the flock") in token of the forfeiture of men's life by sin, and as a
type of the promised bruiser of the serpent's head (
he obtained witness—God by fire attesting His acceptance of him as "righteous by faith."
his gifts—the common term for sacrifices, implying that they must be freely given.
by it—by faith exhibited in his animal sacrifice.
dead, yet speaketh—His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.
5. Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation.
translated—(
had this testimony—namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of."
pleased God—The Scripture testimony
virtually expresses that he pleased God, namely, "Enoch walked
with God." The Septuagint translates the Hebrew for
"walked with God,"
6. without—Greek, "apart
from faith": if one be destitute of faith (compare
to please—Translate, as Alford does, the Greek aorist, "It is
impossible to please God at all" (
he that cometh to God—as a worshipper
(
must believe—once for all: Greek aorist tense.
that God is—is the true self-existing
Jehovah (as contrasted with all so-called gods, not gods,
and … is—a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes."
rewarder—renderer of reward [Alford]. So God proved to be to Enoch. The
reward is God Himself diligently "sought" and "walked with" in
partial communion here, and to be fully enjoyed hereafter. Compare
of them—and them only.
diligently seek—Greek, "seek
out" God. Compare "seek early,"
7. warned of God—The same Greek,
moved with fear—not mere slavish fear,
but as in
by the which—faith.
condemned the world—For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just.
righteousness which is by
faith—Greek, "according to faith." A Pauline thought.
Noah is first called "righteous" in
heir—the consequence of sonship which flows from faith.
8. From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged.
called—by God (
which he should after receive—He had
not fully received even this promise when he went out, for it was not
explicitly given him till he had reached Canaan (
9. sojourned—as a "stranger and pilgrim."
in—Greek, "into," that is, he went into it and sojourned there.
as in a strange country—a country
not belonging to him, but to others (so the Greek),
dwelling in tabernacles—tents:
as strangers and sojourners do: moving from place to
place, as having no fixed possession of their own. In contrast to the
abiding "city" (
with—Their kind of dwelling being the
same is a proof that their faith was the same. They all alike were
content to wait for their good things hereafter (
heirs with him of the same
promise—Isaac did not inherit it from Abraham, nor Jacob from
Isaac, but they all inherited it from God directly as "fellow heirs."
In
10. looked for—Greek, "he was
expecting"; waiting for with eager expectation (
a city—Greek, "the
city," already alluded to. Worldly Enoch, son of the murderer Cain, was
the first to build his city here: the godly patriarchs waited for their
city hereafter (
foundations—Greek, "the foundations" which the tents had not, nor even men's present cities have.
whose builder and maker—Greek,
"designer [
11. also Sara herself—though being the weaker vessel, and though at first she doubted.
was delivered of a child—omitted in
the oldest manuscripts: then translate, "and that when she was past
age" (
she judged him faithful who had promised—after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.
12. as good as dead—literally, "deadened"; no longer having, as in youth, energetic vital powers.
stars … sand—(
13-16. Summary of the characteristic excellencies of the patriarchs' faith
died in faith—died as
believers, waiting for, not actually seeing as yet their
good things promised to them. They were true to this principle of
faith even unto, and especially in, their dying hour (compare
These all—beginning with "Abraham"
(
not having received—It was this that
constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the
plural is used because of the frequent renewal of the promise to
the patriarchs:
seen them afar off—(
and were persuaded of them—The oldest manuscripts omit this clause.
embraced them—as though they were not
"afar off," but within reach, so as to draw them to themselves and
clasp them in their embrace. Trench
denies that the Old Testament believers embraced them, for they
only saw them afar off: he translates, "saluted them," as the
homeward-bound mariner, recognizing from afar the well-known
promontories of his native land. Alford
translates, "greeted them." Jacob's exclamation, "I have waited
for Thy salvation, O Lord" (
confessed … were strangers—so
Abraham to the children of Heth (
pilgrims—Greek, "temporary (literally, 'by the way') sojourners."
on the earth—contrasted with "an
heavenly" (
14. For—proof that "faith" (
declare plainly—make it plainly evident.
seek—Greek, "seek after"; implying the direction towards which their desires ever tend.
a country—rather as Greek, "a fatherland." In confessing themselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better.
15. As Abraham, had he desired to leave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spiritually, as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back.
16. Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer].
now—as the case is.
is not ashamed—Greek, "Is not
ashamed of them." Not merely once did God call himself their
God, but He is NOW not ashamed to
have Himself called so, they being alive and abiding with Him
where He is. For, by the law, God cannot come into contact with
anything dead. None remained dead in Christ's presence (
for—proof of His being "their
God," namely, "He hath prepared (in His eternal counsels,
a city—on its garniture by God
(compare
17. offered up—literally, "hath offered up," as if the work and its praise were yet enduring [Alford]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.
tried—Greek, "tempted," as in
and—and so.
he that had received—rather as
Greek, "accepted," that is, welcomed and embraced by
faith, not merely "had the promises," as in
offered up—rather as Greek, "was offering up"; he was in the act of offering.
his only-begotten son—Compare
18. Of whom—rather as Greek "He
(Abraham, not Isaac) TO whom it was said" [Alford]. Bengel
supports English Version. So
in Isaac shall thy seed be
called—(
19. Faith answered the objections which reason
brought against God's command to Abraham to offer Isaac, by suggesting
that what God had promised He both could and would perform, however
impossible the performance might seem (
able to raise him—rather, in
general, "able to raise from the dead." Compare
he received him—"received him back" [Alford].
in a figure—Greek, "in a
parable." Alford explains, "Received him
back, risen from that death which he had undergone in, under, the
figure of the ram." I prefer with Bishop
Pearson, Estius, and Gregory of Nyssa, understanding the figure to
be the representation which the whole scene gave to Abraham of Christ
in His death (typified by Isaac's offering in intention, and the ram's
actual substitution answering to Christ's vicarious death), and in His
resurrection (typified by Abraham's receiving him back alive from the
jaws of death, compare
20. Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing.
concerning things to come—Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.
21. both the sons—Greek,
"each of the sons" (
and worshipped—This did not take place
in immediate connection with the foregoing, but before it, when Jacob
made Joseph swear that he would bury him with his fathers in Canaan,
not in Egypt. The assurance that Joseph would do so filled him with
pious gratitude to God, which he expressed by raising himself on his
bed to an attitude of worship. His faith, as Joseph's (
leaning upon the top of his
staff—
22. when he died—"when dying."
the departing—"the exodus" (
23. parents—So the Septuagint has
the plural, namely, Amram and Jochebed (
a proper child—Greek, "a comely
child."
the king's commandment—to slay all the
males (
24. So far from faith being opposed to Moses, he was an eminent example of it [Bengel].
refused—in believing self-denial, when
he might possibly have succeeded at last to the throne of Egypt.
Thermutis, Pharaoh's daughter, according to the tradition which Paul
under the Spirit sanctions, adopted him, as Josephus says, with the consent of the king. Josephus states that when a child, he threw on
the ground the diadem put on him in jest, a presage of his subsequent
formal rejection of Thermutis' adoption of him. Faith made him to
prefer the adoption of the King of kings, unseen, and so to choose
(
25. He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.
for a season—If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."
26. Esteeming—Inasmuch as he esteemed.
the reproach of Christ—that is, the
reproach which falls on the Church, and which Christ regards as His own
reproach, He being the Head, and the Church (both of the Old and New
Testament) His body. Israel typified Christ; Israel's sufferings were
Christ's sufferings (compare
had respect unto,
&c.—Greek, "turning his eyes away from other
considerations, he fixed them on the (eternal) recompense"
(
27. not fearing the wrath of the
king—But in
endured—steadfast in faith amidst
trials. He had fled, not so much from fear of Pharaoh, as
from a revulsion of feeling in finding God's people insensible to their
high destiny, and from disappointment at not having been able to
inspire them with those hopes for which he had sacrificed all his
earthly prospects. This accounts for his strange reluctance and
despondency when commissioned by God to go and arouse the people (
seeing him … invisible—as though
he had not to do with men, but only with God, ever before his eyes by
faith, though invisible to the bodily eye (
28. kept—Greek, "hath
kept," the Passover being, in Paul's day, still observed. His
faith here was his belief in the invisible God's promise that
the destroying angel should pass over, and not touch the
inmates of the blood-sprinkled houses (
the first-born—Greek neuter; both of man and beast.
29. they—Moses and Israel.
Red Sea—called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.
which … assaying to do—Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [Bengel]. What was faith in Israel, was presumption in the Egyptians.
were drowned—Greek, "were
swallowed up," or "engulfed." They sank in the sands as much as in the
waves of the Red Sea. Compare
30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [Chrysostom].
seven days—whereas sieges often lasted for years.
31. Rahab showed her "faith" in her
confession,
the harlot—Her former life adds to the
marvel of her repentance, faith, and preservation (
believed not—Greek, "were
disobedient," namely, to the will of God manifested by the miracles
wrought in behalf of Israel (
received—in her house (
with peace—peaceably; so that they had
nothing to fear in her house. Thus Paul, quoting the same examples
(
32. the time—suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.
Gideon—put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.
33. subdued kingdoms—as David did (
wrought righteousness—as Samuel did
(
obtained promises—as "the prophets"
(
stopped the mouths of lions—Note the
words, "because he believed in his God." Also Samson (
34. Quenched the violence of fire—(
escaped … sword—So Jephthah
(
out of weakness … made
strong—Samson (
valiant in fight—Barak (
armies—literally, "camps" referring to
35. Women received their dead raised—as
the widow of Zarephath (
and—Greek, "but"; in contrast to those raised again to life.
tortured—"broken on the wheel."
Eleazar (
not accepting deliverance—when offered
to them. So the seven brothers,
a better resurrection—than that of the
women's children "raised to life again"; or, than the resurrection
which their foes could give them by delivering them from death (
36. others—of a different class
of confessors for the truth (the Greek is different from that
for "others,"
trial—testing their faith.
imprisonment—as Hanani (
37. stoned—as Zechariah, son of Jehoiada
(
sawn asunder—as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.
tempted—by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius]; or by the fiery darts of Satan, as Jesus was in His last trials [Glassius]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.
sword—literally, "they died in the
murder of the sword." In
in sheepskins—as Elijah (
tormented—Greek, "in evil state."
38. Of whom the world was not worthy—So
far from their being unworthy of living in the world, as their exile in
deserts, &c., might seem to imply, "the world was not worthy of
them." The world, in shutting them out, shut out from itself a source
of blessing; such as Joseph proved to Potiphar (
caves—literally, "chinks." Palestine,
from its hilly character, abounds in fissures and caves,
affording shelter to the persecuted, as the fifty hid by Obadiah (
39. having obtained a good
report—Greek, "being borne witness of." Though
they were so, yet "they received not the promise," that is, the
final completion of "salvation" promised at Christ's
coming again (
40. provided—with divine forethought
from eternity (compare
some better thing for us—(
CHAPTER 12
1. we also—as well as those recounted in
are compassed about—Greek,
"have so great a cloud (a numberless multitude above us, like a
cloud, 'holy and pellucid,' [Clement of
Alexandria]) of witnesses surrounding us." The image is from a
"race," an image common even in Palestine from the time of the
Greco-Macedonian empire, which introduced such Greek usages as
national games. The "witnesses" answer to the spectators pressing round
to see the competitors in their contest for the prize (
weight—As corporeal unwieldiness was,
through a disciplinary diet, laid aside by candidates for the prize in
racing; so carnal and worldly lusts, and all, whether from without or
within, that would impede the heavenly runner, are the spiritual
weight to be laid aside. "Encumbrance," all superfluous
weight; the lust of the flesh, the lust of the eye, and the pride
of life, and even harmless and otherwise useful things which would
positively retard us (
the sin which doth so easily beset us—Greek, "sin which easily stands around us"; so Luther, "which always so clings to us": "sinful propensity always surrounding us, ever present and ready" [Wahl]. It is not primarily "the sin," &c., but sin in general, with, however, special reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced; the besetting sin of the Hebrews, UNBELIEF.
with patience—Greek, "in
persevering endurance" (
2. Looking unto—literally, "Looking from
afar" (see on
author—"Prince-leader." The same
Greek is translated, "Captain (of salvation),"
finisher—Greek, "Perfecter,"
referring to
of our faith—rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith.
for the joy … set before him—namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain.
cross … shame—the great stumbling-block to the Hebrews. "Despised," that is, disregarded.
3. For—justifying his exhortation, "Looking unto Jesus."
consider—by way of comparison with yourselves, so the Greek.
contradiction—unbelief, and every kind
of opposition (
sinners—Sin assails us. Not sin, but sinners, contradicted Christ [Bengel].
be wearied and faint—Greek,
"lest ye weary fainting." Compare
4. not yet resisted unto blood—image
from pugilism, as he previously had the image of a race,
both being taken from the great national Greek games. Ye have suffered
the loss of goods, and been a gazing-stock by reproaches and
afflictions; ye have not shed your blood (see on
against sin—Sin is personified as an adversary; sin, whether within you, leading you to spare your blood, or in our adversaries, leading them to shed it, if they cannot through your faithfulness even unto blood, induce you to apostatize.
5. forgotten—"utterly," so the
Greek. Compare
which—Greek, "the which," of which the following is a specimen [Alford].
speaketh unto you—as in a
dialogue or discourse, so the Greek, implying God's
loving condescension (compare
despise not—literally, "Do not hold
of little account." Betraying a contumacious spirit of
unbelief (
6. (
and—Greek, "yea and," "and moreover"; bringing out an additional circumstance.
scourgeth—which draws forth "blood"
(
receiveth—accepts. Takes to Himself as
a son "in whom He delighteth" (
7. In
If—The oldest manuscripts read, "With a view to chastening (that is, since God's chastisement is with a view to your chastening, that is, disciplinary amelioration) endure patiently"; so Vulgate. Alford translates it as indicative, not so well, "It is for chastisement that ye are enduring."
dealeth with you—"beareth Himself toward you" in the very act of chastening.
what son is he—"What son is there"
even in ordinary life? Much more God as to His sons (
8. if ye be without—excluded from participation in chastisement, and wishing to be so.
all—all sons: all the worthies
enumerated in the eleventh chapter: all the witnesses (
are—Greek, "have been made."
then are ye bastards—of whom their fathers take no care whether they are educated or not; whereas every right-minded father is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship" [Chrysostom].
9. fathers … which corrected us—rather as Greek, "We had the fathers of our flesh as correctors."
subjection—See the punishment of
insubordination,
Father of spirits—contrasted with "the
fathers of our flesh." "Generation by men is carnal, by God is
spiritual" [Bengel]. As "Father of
spirits," He is both the Originator, and the Providential and Gracious
Sustainer, at once of animal and spiritual life. Compare "and LIVE," namely, spiritually; also
and live—and so, thereby live spiritually and eternally.
10. Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers.
for a few days—that is, with a view to our well-being in the few days of our earthly life: so the Greek.
after their own pleasure—Greek,
"according to what seemed fit to themselves." Their rule of chastening
is what may seem fit to their own often erring judgment, temper, or
caprice. The two defects of human education are: (1) the prevalence in
it of a view to the interests of our short earthly term of
days; (2) the absence in parents of the unerring wisdom of our
heavenly Father. "They err much at one time in severity, at another in
indulgence [
that we might be partakers of his
holiness—becoming holy as He is holy (
11. joyous … grievous—Greek, "matter of joy … matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate fruit amply compensates for any temporary pam. The real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses.
fruit of
righteousness—righteousness (in practice, springing
from faith) is the fruit which chastening, the tree yields
(
exercised thereby—as athletes
exercised in training for a contest. Chastisement is the
exercise to give experience, and make the spiritual combatant
irresistibly victorious (
12. He addresses them as runners in a race,
and pugilists, and warriors [Chrysostom]. The "wherefore" is resumed from
lift up—In
feeble—literally, "paralyzed"; a word
used only by Luke, Paul's companion, in the New Testament. The
exhortation has three parts: the first relates to ourselves,
13. Quoted from
straight—that is, leading by a
straight road to joy and grace (
paths—literally, "wheel tracks." Let
your walk be so firm and so unanimous in the right direction that a
plain track and "highway" may be thereby established for those who
accompany and follow you, to perceive and walk in (
that which is lame—those "weak in the
faith" (
be turned out of the way—(
rather he healed—Proper exercise of itself contributes to health; the habit of walking straight onward in the right way tends to healing.
14. follow peace with all men—with the
brethren especially (
holiness—a distinct Greek word
from God's "holiness" (
without which—Greek, "apart from which."
no man shall see the Lord—no man as
a son; in heavenly glory (
15. lest any … fall—Greek, "lest any (namely, through sloth in running) failing," or "falling short of the grace of God … trouble you." The image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey [Chrysostom].
root of bitterness—not merely a
"bitter root," which might possibly bring forth sweet fruits;
this, a root whose essence is "bitterness," never could.
Paul here refers to
many—rather, "the many," that
is, the whole congregation. So long as it is hidden under the earth it
cannot be remedied, but when it "springs up," it must be dealt with
boldly. Still remember the caution (
16. fornicator—(
or profane—Fornication is
nearly akin to gluttony, Esau's sin. He profanely cast away his
spiritual privilege for the gratification of his palate.
for one morsel—The smallness of the
inducement only aggravates the guilt of casting away eternity for such
a trifle, so far is it from being a claim for mercy (compare
his birthright—Greek, "his own
(so the oldest manuscripts read, intensifying the suicidal folly and
sin of the act) rights of primogeniture," involving the high spiritual
privilege of being ancestor of the promised seed, and heir of the
promises in Him. The Hebrews whom Paul addressed, had, as Christians,
the spiritual rights of primogeniture (compare
17. afterwards—Greek,
"even afterward." He despised his birthright, accordingly
also he was despised and rejected when he wished to have the
blessing. As in the believer's case, so in the unbeliever's, there is
an "afterwards" coming, when the believer shall look on his past
griefs, and the unbeliever on his past joys, in a very different light
from that in which they were respectively viewed at the time. Compare
"Nevertheless afterward," &c.
when he would—when he wished to
have. "He that will not when he may, when he will, shall have nay"
(
he was rejected—not as to every blessing, but only that which would have followed the primogeniture.
he found no place of repentance—The
cause is here put for the effect, "repentance" for the
object which Esau aimed at in his so-called repentance, namely,
the change of his father's determination to give the chief
blessing to Jacob. Had he sought real repentance with
tears he would have found it (
it—the blessing, which was the real object of Esau, though ostensibly seeking "repentance."
18. For—The fact that we are not under
the law, but under a higher, and that the last dispensation, the
Gospel, with its glorious privileges, is the reason why especially the
Hebrew Christians should "look diligently," &c. (
are not come—Greek, "have not
come near to." Alluding to
the mount—The oldest manuscripts and
Vulgate omit "the mount." But still, "the mount" must be
supplied from
that might be touched—palpable and
material. Not that any save Moses was allowed to touch it (
19. trumpet—to rouse attention, and
herald God's approach (
entreated that the word should not be
spoken—literally, "that speech should not be added to them";
not that they refused to hear the word of God, but they wished that God
should not Himself speak, but employ Moses as His mediating spokesman.
"The voice of words" was the Decalogue, spoken by God Himself, a voice
issuing forth, without any form being seen: after which "He
added no more" (
20. that which was commanded—"the interdict" [Tittmann]. A stern interdictory mandate is meant.
And—rather, "Even if a beast (much more a man) touch," &c.
or thrust through with a dart—omitted
in the oldest manuscripts. The full interdict in
21. the sight—the vision of God's majesty.
quake—Greek, "I am in
trembling"; "fear" affected his mind: "trembling," his body.
Moses is not recorded in Exodus to have used these words. But Paul, by
inspiration, supplies (compare
22. are come—Greek, "have come
near unto" (compare
Mount Sion—antitypical Sion, the
heavenly Jerusalem, of which the spiritual invisible Church (of which
the first foundation was laid in literal Zion,
22, 23. to an innumerable company of angels, to
the general assembly and church—The city of God having
been mentioned, the mention of its citizens follows. Believers being
like the angels (
23. written in heaven—enrolled as
citizens there. All those who at the coming of "God the Judge of
all" (which clause therefore naturally follows), shall be found
"written in heaven," that is, in the Lamb's book of life (
the spirits of just men made
perfect—at the resurrection, when the "Judge" shall appear, and believers' bliss shall be
consummated by the union of the glorified body with the
spirit; the great hope of the New Testament (
24. new—not the usual term
(kaine) applied to the Christian covenant (
and to the blood of sprinkling—here
enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was
entirely "poured out" of His body by the various ways in which it was
shed, His bloody sweat, the crown of thorns, the scourging, the nails,
and after death the spear, just as the blood was entirely poured out
and extravasated from the animal sacrifices of the law. It was
incorruptible (
speaketh better things than that of
Abel—namely, than the sprinkling (the best manuscripts read
the article masculine, which refers to "sprinkling," not to
"blood," which last is neuter) of blood by Abel in his sacrifice spake.
This comparison between two things of the same kind (namely,
Christ's sacrifice, and Abel's sacrifice) is more natural, than between
two things different in kind and in results (namely, Christ's
sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare
25. refuse not—through unbelief.
him that speaketh—God in Christ. As
the blood of sprinkling is represented as speaking to God
for us,
who refused him—Greek,
"refusing as they did." Their seemingly submissive entreaty that the
word should not be spoken to them by God any more (
that spake—revealing with oracular warnings His divine will: so the Greek.
if we turn away—Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined."
him that speaketh from heaven—God, by
His Son in the Gospel, speaking from His heavenly throne. Hence, in
Christ's preaching frequent mention is made of "the kingdom of the
heavens" (Greek,
26. then shook—when He gave the law on Sinai.
now—under the Gospel.
promised—The announcement of His coming to break up the present order of things, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope.
Yet once more—Compare Notes,
see on
27. this word, Yet once more—So
Paul, by the Spirit, sanctions the Septuagint rendering of
those things that are shaken—the heaven and the earth. As the shaking is to be total, so shall the removal be, making way for the better things that are unremovable. Compare the Jewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of the everlasting state of bliss.
as of things … made—namely, of
this present visible creation: compare
28. receiving—as we do, in prospect and sure hope, also in the possession of the Spirit the first-fruits. This is our privilege as Christians.
let us have grace—"let us have thankfulness" [Alford after Chrysostom]. But (1) this translation is according to classical Greek, not Paul's phraseology for "to be thankful." (2) "To God" would have been in that case added. (3) "Whereby we may serve God," suits the English Version "grace" (that is Gospel grace, the work of the Spirit, producing faith exhibited in serving God), but does not suit "thankfulness."
acceptably—Greek, "well-pleasingly."
reverence and godly fear—The oldest
manuscripts read, "reverent caution and fear." Reverent caution
(same Greek as in
29. Greek, "For even": "for also";
introducing an additional solemn incentive to diligence. Quoted
from
our God—in whom we hope, is
also to be feared. He is love (
CHAPTER 13
1. brotherly love—a distinct special
manifestation of "charity" or "love" (
continue—Charity will itself continue. See that it continue with you.
7. Two manifestations of "brotherly love," hospitality and care for those in bonds.
Be not forgetful—implying it was a
duty which they all recognized, but which they might forget to act on
(
entertained angels unawares—Abraham
and Lot did so (
3. Remember—in prayers and acts of kindness.
bound with them—by virtue of the unity
of the members in the body under one Head, Christ (
suffer adversity—Greek, "are in evil state."
being yourselves also in the body—and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympathize with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another in manhood, as Job; another in old age" [Bengel].
4. is, &c.—Translate, "Let
marriage be treated as honorable": as
in all—"in the case of all men":
"among all." "To avoid fornication let EVERY
MAN have his own wife" (
the bed undefiled—Translate, as Greek requires "undefiled" to be a predicate, not an epithet, "And let the bed be undefiled."
God will judge—Most whoremongers escape the notice of human tribunals; but God takes particular cognizance of those whom man does not punish. Gay immoralities will then be regarded in a very different light from what they are now.
5. conversation—"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator to the creature.
such things as ye have—literally,
"present things" (
I will never leave thee, nor forsake
thee—A promise tantamount to this was given to Jacob (
6. may—rather as Greek,
expressing confidence actually realized, "So that we boldly
(confidently) say" (
7. Remember—so as to imitate: not to invoke in prayer, as Rome teaches.
have the rule—rather, "who have had the rule over you": your spiritual leaders.
who—Greek, "the which": such persons as.
have spoken unto you—"spake" (so the Greek aorist means) during their lifetime. This Epistle was among those written later, when many of the heads of the Jerusalem Church had passed away.
whose faith—even unto death: probably
death by martyrdom, as in the case of the instances of faith in
considering—Greek, "looking up to," "diligently contemplating all over," as an artist would a model.
the end—the termination, at death. The
Greek, is used of decease (
of their conversation—"manner of
life": "religious walk" (
8. This verse is not, as some read it, in
apposition with "the end of their conversation" (
9. about—rather, as oldest manuscripts
read, "carried aside"; namely, compare
divers—differing from the one faith in
the one and the same Jesus Christ, as taught by them who had the rule
over you (
strange—foreign to the truth.
doctrines—"teachings."
established with grace; not with
meats—not with observances of Jewish distinctions between
clean and unclean meats, to which ascetic Judaizers added in Christian
times the rejection of some meats, and the use of others: noticed also
by Paul in
which have not profited—Greek,
"in which they who walked were not profited"; namely, in respect to
justification, perfect cleansing of the conscience, and sanctification.
Compare on "walked,"
10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, "serve the tabernacle," not "serve IN the tabernacle." Contrast with this servile worship ours.
an altar—the cross of Christ, whereon
His body was offered. The Lord's table represents this altar, the
cross; as the bread and wine represent the sacrifice offered on it. Our
meat, which we by faith spiritually eat, is the flesh of Christ, in
contrast to the typical ceremonial meats. The two cannot be combined
(
11, 12. For just as "the bodies of those beasts whose blood is brought into the sanctuary by … are burned without the camp," so "Jesus also that … suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type.
for—reason why they who serve the
tabernacle, are excluded from share in Christ; because His sacrifice is
not like one of those sacrifices in which they had a share but answers
to one which was "wholly burned" outside (the Greek is "burnt
completely," "consumed by burning"), and which consequently they could
not eat of.
the sanctuary—here the Holy of Holies, into which the blood of the sin offering was brought on the day of atonement.
without the camp—in which were the tabernacle and Levitical priests and legal worshippers, during Israel's journey through the wilderness; replaced afterwards by Jerusalem (containing the temple), outside of whose walls Jesus was crucified.
12. Wherefore Jesus—In order that the Antitype might fulfil the type.
sanctify—Though not brought into the
temple "sanctuary" (
his own—not blood of animals.
without the gate—of Jerusalem; as if unworthy of the society of the covenant-people. The fiery ordeal of His suffering on the cross, answers to the burning of the victims; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the heavenly holiest before God at His ascension, that it should be a perpetual atonement for the world's sin.
13. therefore—This "therefore" breathes the deliberate fortitude of believers [Bengel].
without the camp—"outside the legal
polity" [Theodoret] of Judaism (compare
bearing—as Simon of Cyrene did.
his reproach—the reproach which He bare, and which all His people bear with Him.
14. here—on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all who cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polity; a type of the whole of our present earthly order of things soon to perish.
one to come—(
15. As the "altar" was mentioned in
By him—as the Mediator of our prayers
and praises (
of praise—for salvation.
continually—not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.
fruit of our lips—(
giving thanks—Greek, "confessing." Bengel remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.
16. But—But the sacrifice of praise with
the lips (
with such—and not mere ritualistic sacrifices.
17. Obey them that have the rule over
you—(Compare
they—on their part; so the
Greek. As they do their part, so do you yours. So Paul exhorts,
watch—"are vigilant" (Greek).
for—Greek, "in behalf of."
must give account—The strongest
stimulus to watchfulness (
do it—"watch for your soul's eternal
salvation." It is a perilous responsibility for a man to have to give
account for others' deeds, who is not sufficient for his own [Estius, from Aquinas]. I wonder whether it be possible that any
of the rulers should be saved [Chrysostom]. Compare Paul's address to the elders,
with joy—at your obedience;
anticipating, too, that you shall be their "joy" in the day of giving
account (
not with grief—at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. "Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part" [Grotius].
that—Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, "the groans (so the Greek for 'grief') of other creatures are heard; how much more of pastors!" [Bengel]. So God will be provoked to avenge on you their "groaning" (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [Grotius].
18. Pray for us—Paul usually requests
the Church's intercessions for him in closing his Epistles, just as he
begins with assuring them of his having them at heart in his prayers
(but in this Epistle not till
we trust we have a good conscience—in
spite of your former jealousies, and the charges of my Jewish enemies
at Jerusalem, which have been the occasion of my imprisonment at Rome.
In refutation of the Jews' aspersions, he asserts in the same language
as here his own conscientiousness before God and man,
we trust—Greek, "we are
persuaded," in the oldest manuscripts. Good conscience produces
confidence, where the Holy Spirit rules the conscience (
honestly—"in a good way." The same Greek word as "good conscience." Literally, "rightly," "becomingly."
19. the rather—Greek, "I the more abundantly beseech you."
to do this—to pray for me.
that I may be restored to you—(
20. Concluding prayer.
God of peace—So Paul,
brought again from the dead—Greek, "brought up," &c.: God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude without mentioning 'the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession—the depth of His humiliation and the height of His glory—the "altar" of the cross and the ascension to the heavenly Holy of Holies.
Lord Jesus—the title marking His
person and His Lordship over us. But
great—(
shepherd of the sheep—A title familiar
to his Hebrew readers, from their Old Testament (
through the blood—Greek, "in,"
in virtue of the blood (
everlasting—The everlastingness
of the covenant necessitated the resurrection. This clause, "the
blood of the everlasting covenant," is a summary retrospect of the
Epistle (compare
21. Make you perfect—properly said of healing a rent; join you together in perfect harmony [Bengel].
to do his will, working in you—(
well-pleasing in his sight—(
through Jesus Christ—"God doing
(working) in you that … through Jesus Christ" (
to whom—to Christ. He closes as he
began (
22. suffer the word—The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command.
few words—compared with what might be
said on so important a subject. Few, in an Epistle which is more
of a treatise than an Epistle (compare
23. our brother Timothy—So Paul,
is set at liberty—from prison. So
Aristarchus was imprisoned with Paul. Birks translates, "dismissed," "sent away," namely,
on a mission to Greece, as Paul promised (
24. all—The Scriptures are intended for
all, young and old, not merely for ministers. Compare the
different classes addressed, "wives,"
They of Italy—not merely the brethren at Rome, but of other places in Italy.
25. Paul's characteristic salutation in
every one of his other thirteen Epistles, as he says himself,
THE GENERAL EPISTLE OF
JAMES
Commentary by A. R. Faussett
INTRODUCTION
This is called by Eusebius ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intended for general circulation, as distinguished from Paul's Epistles, which were addressed to particular churches or individuals. In the oldest manuscripts of the New Testament extant, they stand before the Epistles of Paul. Of them, two only are mentioned by Eusebius as universally acknowledged (Homologoumena), namely, the First Epistle of Peter, and the First Epistle of John. All, however, are found in every existing manuscript of the whole New Testament.
It is not to be wondered at that Epistles not
addressed to particular churches (and particularly one like that of
James, addressed to the Israelite believers scattered abroad) should be
for a time less known. The first mention of James' Epistle by name
occurs early in the third century, in Origen [Commentary on
Luther's objection to
it ("an Epistle of straw, and destitute of an evangelic character") was
due to his mistaken idea that it (
Paul (
He was surnamed "the Just." It needed peculiar wisdom
so to preach the Gospel as not to disparage the law. As bishop of
Jerusalem writing to the twelve tribes, he sets forth the Gospel in its
aspect of relation to the law, which the Jews so reverenced. As Paul's
Epistles are a commentary on the doctrines flowing from the death and
resurrection of Christ, so James's Epistle has a close connection with
His teaching during His life on earth, especially His Sermon on the
Mount. In both, the law is represented as fulfilled in love: the very
language is palpably similar (compare
The absence of the apostolic benediction in this
Epistle is probably due to its being addressed, not merely to the
believing, but also indirectly to unbelieving, Israelites. To the
former he commends humility, patience, and prayer; to the latter he
addresses awful warnings (
James was martyred at the Passover. This Epistle was
probably written just before it. The destruction of Jerusalem foretold
in it (
His inspiration as an apostle is expressly referred
to in
The style is close, curt, and sententious, gnome
following after gnome. A Hebraic character pervades the Epistle, as
appears in the occasional poetic parallelisms (
The similarity to Matthew, the most Hebrew of the Gospels, is just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper place. The law is enforced in its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of Paul's teaching to the Hellenists and Gentiles, are less prominent as being already taught by that apostle. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, namely, love manifested in obedience. To sketch "the perfect man" continuing in the Gospel law of liberty, is his theme.
CHAPTER 1
The last subject is discussed in
1. James—an apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad.
servant of God—not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle.
Jesus Christ—not mentioned again save
in
scattered abroad—literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [Wordsworth].
greeting—found in no other Christian
letter, but in James and the Jerusalem Synod's Epistle to the Gentile
churches; an undesigned coincidence and mark or genuineness. In the
original Greek (chairein) for "greeting," there is a
connection with the "joy" to which they are exhorted amidst their
existing distresses from poverty and consequent oppression. Compare
2. My brethren—a phrase often found in James, marking community of nation and of faith.
all joy—cause for the highest joy [Grotius]. Nothing but joy [Piscator]. Count all "divers temptations" to be each matter of joy [Bengel].
fall into—unexpectedly, so as to be encompassed by them (so the original Greek).
temptations—not in the limited sense
of allurements to sin, but trials or distresses of any kind
which test and purify the Christian character. Compare "tempt," that
is, try,
3. the trying—the testing or
proving of your faith, namely, by "divers temptations." Compare
patience—The original implies more;
persevering endurance and continuance (compare
4. Let endurance have a perfect work
(taken out of the previous "worketh patience" or endurance),
that is, have its full effect, by showing the most perfect
degree of endurance, namely, "joy in bearing the cross" [Menochius], and enduring to the end (
ye may be perfect—fully developed in all the attributes of a Christian character. For this there is required "joy" [Bengel], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [Alford].
entire—that which has all its parts
complete, wanting no integral part;
5. English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.
lack—rather, as the Greek word
is repeated after James's manner, from
ask—(
liberally—So the Greek is
rendered by English Version. It is rendered with
simplicity,
upbraideth not—an illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.
6. ask in faith—that is, the persuasion that God can and will give. James begins and ends with faith. In the middle of the Epistle he removes the hindrances to faith and shows its true character [Bengel].
wavering—between belief and unbelief.
Compare the case of the Israelites, who seemed to partly believe in
God's power, but leaned more to unbelief by "limiting" it. On the other
hand, compare
like a wave of the sea—
driven with the wind—from without.
tossed—from within, by its own instability [Bengel]. At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed in the sands of despair and affliction [Wiesinger].
7. For—resumed from "For" in
that man—such a wavering self-deceiver.
think—Real faith is something more than a mere thinking or surmise.
anything—namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom.
8. double-minded—literally,
"double-souled," the one soul directed towards God, the other to
something else. The Greek favors Alford's translation, "He (the waverer,
9, 10. Translate, "But let the
brother," &c. that is, the best remedy against
double-mindedness is that Christian simplicity of spirit
whereby the "brother," low in outward circumstances, may "rejoice"
(answering to
10. So far as one is merely "rich" in worldly
goods, "he shall pass away"; in so far as his predominant character is
that of a "brother," he "abideth for ever" (
11. Taken from
heat—rather, "the hot wind" from the
(east or) south, which scorches vegetation (
grace of the fashion—that is of the external appearance.
in his ways—referring to the
burdensome extent of the rich man's devices [Bengel]. Compare "his ways," that is, his course of
life,
12. Blessed—Compare the beatitudes in
the Sermon on the Mount (
endureth temptation—not the "falling
into divers temptations" (
when he is tried—literally, "when he
has become tested" or "approved," when he has passed through the
"trying" (
the crown—not in allusion to the crown or garland given to winners in the games; for this, though a natural allusion for Paul in writing to the heathen, among whom such games existed, would be less appropriate for James in addressing the Jewish Christians, who regarded Gentile usages with aversion.
of life—"life" constitutes the crown,
literally, the life, the only true life, the highest and eternal
life. The crown implies a kingdom (
the Lord—not found in the best
manuscripts and versions. The believer's heart fills up the omission,
without the name needing to be mentioned. The "faithful One who
promised" (
to them that love him—In
13. when … tempted—tried by
solicitation to evil. Heretofore the "temptation" meant was that
of probation by afflictions. Let no one fancy that God lays upon
him an inevitable necessity of sinning. God does not send trials on you
in order to make you worse, but to make you better (
of God—by agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency.
cannot be tempted with evil,
&c.—"Neither do any of our sins tempt God to entice us to
worse things, nor does He tempt any of His own accord"
(literally, "of Himself"; compare the antithesis,
14. Every man, when tempted, is so through
being drawn away of (again here, as in
drawn away—the beginning step in temptation: drawn away from truth and virtue.
enticed—literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [Bengel]. "Lust" is here personified as the harlot that allures the man.
15. The guilty union is committed by the will
embracing the temptress. "Lust," the harlot, then, "brings forth sin,"
namely, of that kind to which the temptation inclines. Then the
particular sin (so the Greek implies), "when it is
completed, brings forth death," with which it was all along pregnant
[Alford]. This "death" stands in
striking contrast to the "crown of life" (
16. Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.
17. gift … gift—not the same words
in Greek: the first, the act of giving, or the gift in
its initiatory stage; the second, the thing given, the boon,
when perfected. As the "good gift" stands in contrast to "sin" in
its initiatory stage (
from above—(Compare
Father of lights—Creator of the
lights in heaven (compare
no variableness … shadow of
turning—(
18. (
Of his own will—Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause.
begat he us—spiritually: a
once-for-all accomplished act (
word of truth—the Gospel. The objective mean, as faith is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.
a kind of first-fruits—Christ is, in
respect to the resurrection, "the first-fruits" (
19. Wherefore—as your evil is of
yourselves, but your good from God. However, the oldest manuscripts and
versions read thus: "Ye know it (so
slow to speak—(
slow to wrath—(
20. Man's angry zeal in debating, as if
jealous for the honor of God's righteousness, is far from working that
which is really righteousness in God's sight. True "righteousness is
sown in peace," not in wrath (
21. lay apart—"once for all" (so the
Greek): as a filthy garment. Compare Joshua's filthy garments,
superfluity of
naughtiness—excess (for instance, the
intemperate spirit implied in "wrath,"
with meekness—in mildness
towards one another [Alford], the
opposite to "wrath" (
engrafted word—the Gospel word,
whose proper attribute is to be engrafted by the Holy Spirit, so
as to be livingly incorporated with the believer, as the fruitful shoot
is with the wild natural stock on which it is engrafted. The law came
to man only from without, and admonished him of his duty. The Gospel is
engrafted inwardly, and so fulfils the ultimate design of the
law (
able to save—a strong incentive to correct our dulness in hearing the word: that word which we hear so carelessly, is able (instrumentally) to save us [Calvin].
souls—your true selves, for the "body"
is now liable to sickness and death: but the soul being now saved, both
soul and body at last shall be so (
22. Qualification of the precept, "Be swift to
hear": "Be ye doers … not hearers only"; not merely
"Do the word," but "Be doers" systematically and
continually, as if this was your regular business. James here again
refers to the Sermon on the Mount (
deceiving your own selves—by the logical fallacy (the Greek implies this) that the mere hearing is all that is needed.
23. For—the logical self-deceit (
not a doer—more literally, "a notdoer" [Alford]. The true disciple, say the rabbis, learns in order that he may do, not in order that he may merely know or teach.
his natural face—literally, "the countenance of his birth": the face he was born with. As a man may behold his natural face in a mirror, so the hearer may perceive his moral visage in God's Word. This faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vileness.
24. beholdeth—more literally, "he
contemplated himself and hath gone his way," that is, no
sooner has he contemplated his image than he is gone his way (
and … and—The repetition expresses hastiness joined with levity [Bengel].
forgetteth what manner of man he
was—in the mirror. Forgetfulness is no excuse (
25. looketh into—literally, "stoopeth
down to take a close look into." Peers into: stronger than "beholdeth,"
or "contemplated,"
perfect law of liberty—the Gospel rule
of life, perfect and perfecting (as shown in the Sermon on the Mount,
continueth therein—contrasted with
"goeth his way,"
doer of the work—rather, "a doer of work" [Alford], an actual worker.
blessed in his deed—rather, "in his
doing"; in the very doing there is blessedness (
26, 27. An example of doing work.
religious … religion—The
Greek expresses the external service or exercise of
religion, "godliness" being the internal soul of it. "If any man
think himself to be (so the Greek) religious, that is,
observant of the offices of religion, let him know these consist
not so much in outward observances, as in such acts of mercy and humble
piety (
bridleth not … tongue—Discretion
in speech is better than fluency of speech (compare
heart—It and the tongue act and react on one another.
27. Pure … and undefiled—"Pure" is that love which has in it no foreign admixture, as self-deceit and hypocrisy. "Undefiled" is the means of its being "pure" [Tittmann]. "Pure" expresses the positive, "undefiled" the negative side of religious service; just as visiting the fatherless and widow is the active, keeping himself unspotted from the world, the passive side of religious duty. This is the nobler shape that our religious exercises take, instead of the ceremonial offices of the law.
before God and the Father—literally, "before Him who is (our) God and Father." God is so called to imply that if we would be like our Father, it is not by fasting, &c., for He does none of these things, but in being "merciful as our Father is merciful" [Chrysostom].
visit—in sympathy and kind offices to alleviate their distresses.
the fatherless—whose "Father" is God
(
and—not in the Greek; so close is the connection between active works of mercy to others, and the maintenance of personal unworldliness of spirit, word, and deed; no copula therefore is needed. Religion in its rise interests us about ourselves in its progress, about our fellow creatures: in its highest stage, about the honor of God.
keep himself—with jealous
watchfulness, at the same time praying and depending on God as alone
able to keep us (
CHAPTER 2
James illustrates "the perfect law of liberty" (
1. brethren—The equality of all Christians as "brethren," forms the groundwork of the admonition.
the faith of … Christ—that is, the Christian faith. James grounds Christian practice on Christian faith.
the Lord of glory—
with respect of persons—literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.
2, 3. "If there chance to have come" [Alford].
assembly—literally, "synagogue"; this,
the latest honorable use, and the only Christian use of the term
in the New Testament, occurs in James's Epistle, the apostle who
maintained to the latest possible moment the bonds between the Jewish
synagogue and the Christian Church. Soon the continued resistance of
the truth by the Jews led Christians to leave the term to them
exclusively (
goodly apparel … gay clothing—As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."
3. have respect to him, &c.—though ye know not who he is, when perhaps he may be a heathen. It was the office of the deacons to direct to a seat the members of the congregation [Clement of Rome, Apostolical Constitutions, 2.57, 58].
unto him—not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.
there—at a distance from where the good seats are.
here—near the speaker.
under my footstool—not literally so; but on the ground, down by my footstool. The poor man must either stand, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat.
4. Are ye not … partial—literally,
"Have ye not made distinctions" or "differences" (so as to prefer one
to another)? So in
in yourselves—in your minds, that is, according to your carnal inclination [Grotius].
are become judges of evil thoughts—The
Greek words for "judges" and for "partial," are akin in sound
and meaning. A similar translation ought therefore to be given to both.
Thus, either for "judges," &c. translate, "distinguishers of
(that is, according to your) evil thoughts"; or, do ye not
partially judge between men, and are become evilly-thinking
judges (
5. Hearken—James brings to trial
the self-constituted "judges" (
poor of this world—The best
manuscripts read, "those poor in respect to the world." In
contrast to "the rich in this world" (
rich in faith—Their riches
consist in faith.
kingdom … promised—(
6. The world's judgment of the poor contrasted with God's.
ye—Christians, from whom better things might have been expected; there is no marvel that men of the world do so.
despised—literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [Calvin].
rich—as a class.
oppress—literally, "abuse their power against" you.
draw you—Translate, "is it not
they (those very persons whom ye partially prefer,
before … judgment seats—instituting persecutions for religion, as well as oppressive lawsuits, against you.
7. "Is it not they that blaspheme?" &c. as
in
that worthy name—which is "good before
the Lord's saints" (
8. The Greek may be translated, "If,
however, ye fulfil," &c., that is, as Alford, after Estius,
explains, "Still I do not say, hate the rich (for their
oppressions) and drive them from your assemblies; if you choose to
observe the royal law … well and good; but respect of persons is
a breach of that law." I think the translation is, "If in very
deed (or 'indeed on the one hand') ye fulfil the royal law
… ye do well, but if (on the other hand) ye respect persons, ye
practice sin." The Jewish Christians boasted of, and rested in, the
"law" (
royal—the law that is king of all
laws, being the sum and essence of the ten commandments. The great
King, God, is love; His law is the royal law of love, and that law,
like Himself, reigns supreme. He "is no respecter of persons";
therefore to respect persons is at variance with Him and His royal law,
which is at once a law of love and of liberty (
ye do well—being "blessed in your
deed" ("doing," Margin) as a doer, not a forgetful hearer of the
law (
9. Respect of persons violates the command to love all alike "as thyself."
ye commit sin—literally, "ye work
sin,"
convinced—Old English for "convicted."
as transgressors—not merely of this or that particular command, but of the whole absolutely.
10. The best manuscripts read, "Whosoever
shall have kept the whole law, and yet shall have
offended (literally, 'stumbled'; not so strong as 'fall,'
11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [Bengel]. The law and its Author alike have a complete unity.
adultery … kill—selected as being the most glaring cases of violation of duty towards one's neighbor.
12. Summing up of the previous reasonings.
speak—referring back to
judged by the law of liberty—(
13. The converse of, "Blessed are the
merciful, for they shall obtain mercy" (
mercy rejoiceth against judgment—Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.
14. James here, passing from the particular
case of "mercy" or "love" violated by "respect of persons,"
notwithstanding profession of the "faith of our Lord Jesus" (
What doth it profit—literally, "What is the profit?"
though a man say—James' expression is
not, "If a man have faith," but "if a man say he hath faith";
referring to a mere profession of faith, such as was usually
made at baptism. Simon Magus so "believed and was baptized," and
yet had "neither part nor lot in this matter," for his "heart," as his
words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic.
The illustration,
can faith save him—rather, "can such a
faith (literally, 'the faith') save him?"—the faith you
pretend to: the empty name of boasted faith, contrasted with true
fruit-producing faith. So that which self-deceivers claim is called
"wisdom," though not true wisdom,
15. The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.
a brother, &c.—a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.
be—The Greek implies, "be found, on your access to them."
16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.
one of you—James brings home the case to his hearers individually.
Depart in peace—as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.
be … warmed—with clothing,
instead of being as heretofore "naked" (
filled—instead of being "destitute of
food" (
what doth it profit—concluding with
the same question as at the beginning,
17. faith … being alone—Alford joins "is dead in itself." So
Bengel, "If the works which living faith
produces have no existence, it is a proof that faith itself (literally,
'in respect to itself') has no existence; that is, that what one boasts
of as faith, is dead." "Faith" is said to be "dead in
itself," because when it has works it is alive, and it is
discerned to be so, not in respect to its works, but in respect to
itself. English Version, if retained, must not be understood to
mean that faith can exist "alone" (that is, severed from works), but
thus: Even so presumed faith, if it have not works, is dead,
being by itself "alone," that is, severed from works of charity; just
as the body would be "dead" if alone, that is, severed from the spirit
(
18. "But some one will say": so
the Greek. This verse continues the argument from
show me thy faith without thy works—if
thou canst; but thou canst not SHOW,
that is, manifest or evidence thy alleged (
19. Thou—emphatic. Thou self-deceiving claimant to faith without works.
that there is one God—rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here.
thou doest well—so far good. But
unless thy faith goes farther than an assent to this truth, "the evil
spirits (literally, 'demons': 'devil' is the term restricted to
Satan, their head) believe" so far in common with thee, "and (so
far from being saved by such a faith) shudder (so the Greek),"
20. wilt thou know—"Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do.
vain—who deceivest thyself with a delusive hope, resting on an unreal faith.
without works—The Greek, implies separate from the works [Alford] which ought to flow from it if it were real.
is dead—Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.
21. Abraham … justified by
works—evidentially, and before men (see on
when he had offered—rather, "when he offered" [Alford], that is, brought as an offering at the altar; not implying that he actually offered him.
22. Or, "thou seest."
how—rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [Bengel].
faith wrought with his works—for it was by faith he offered his son. Literally, "was working (at the time) with his works."
by works was faith made perfect—not
was vivified, but attained its fully consummated
development, and is shown to be real. So "my strength is
made perfect in weakness," that is, exerts itself most
perfectly, shows how great it is [Cameron]: so
23. scripture was fulfilled—
and he was called the Friend of God—He
was not so called in his lifetime, though he was so even
then from the time of his justification; but he was called so,
being recognized as such by all on the ground of his works of faith.
"He was the friend (in an active sense), the lover of
God, in reference to his works; and (in a passive sense) loved
by God in reference to his justification by works. Both senses are
united in
24. justified and, not by faith
only—that is, by "faith without (separated from:
severed from) works," its proper fruits (see on
25. It is clear from the nature of Rahab's
act, that it is not quoted to prove justification by works as such. She
believed assuredly what her other countrymen disbelieved, and
this in the face of every improbability that an unwarlike few would
conquer well-armed numbers. In this belief she hid the spies at the
risk of her life. Hence
messengers—spies.
had received … had sent—rather, "received … thrust them forth" (in haste and fear) [Alford].
another way—from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.
26. Faith is a spiritual thing: works are material. Hence we might expect faith to answer to the spirit, works to the body. But James reverses this. He therefore does not mean that faith in all cases answers to the body; but the FORM of faith without the working reality answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as the body derives its life from the animating spirit.
CHAPTER 3
1. be not—literally, "become not": taking the office too hastily, and of your own accord.
many—The office is a noble one; but
few are fit for it. Few govern the tongue well (
masters—rather, "teachers." The Jews
were especially prone to this presumption. The idea that faith (so
called) without works (
knowing—as all might know.
we … greater condemnation—James
in a humble, conciliatory spirit, includes himself: if we
teachers abuse the office, we shall receive greater condemnation than
those who are mere hearers (compare
2. all—The Greek implies "all without exception": even the apostles.
offend not—literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."
3. Behold—The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [Bengel].
4. Not only animals, but even ships.
the governor listeth—literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.
5. boasteth great things—There is
great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of
nature," "hell,"
how great a matter a little fire kindleth—The best manuscripts read, "how little a fire kindleth how great a," &c. Alford, for "matter," translates, "forest." But Grotius translates as English Version, "material for burning": a pile of fuel.
6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [Bengel].
so—omitted in the oldest authorities.
is—literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).
course of nature—"the orb (cycle) of creation."
setteth on fire … is set on fire—habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.
of hell—that is, of the devil.
Greek, "Gehenna"; found here only and in
7. every kind—rather, "every nature" (that is, natural disposition and characteristic power).
of beasts—that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."
is tamed, and hath been—is continually being tamed, and hath been so long ago.
of mankind—rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.
8. no man—literally, "no one of men":
neither can a man control his neighbor's, nor even his own tongue.
Hence the truth of
unruly evil—The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [Estius].
deadly—literally, "death-bearing."
9. God—The oldest authorities read,
"Lord." "Him who is Lord and Father." The uncommonness of the
application of "Lord" to the Father, doubtless caused the change in
modern texts to "God" (
men, which—not "men who"; for what is meant is not particular men, but men genetically [Alford].
are made after … similitude of
God—Though in a great measure man has lost the
likeness of God in which he was originally made, yet enough of
it still remains to show what once it was, and what in regenerated and
restored man it shall be. We ought to reverence this remnant and
earnest of what man shall be in ourselves and in others. "Absalom has
fallen from his father's favor, but the people still recognize him to
be the king's son" [Bengel]. Man
resembles in humanity the Son of man, "the express image of His person"
(
10. The tongue, says ÆSOP, is at once the best and the worst of things. So
in a fable, a man with the same breath blows hot and cold. "Life and
death are in the power of the tongue" (compare
brethren—an appeal to their consciences by their brotherhood in Christ.
ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.
11. fountain—an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.
12. Transition from the mouth to the heart.
Can the fig tree, &c.—implying
that it is an impossibility: as before in
so can no fountain … salt … and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.
13. Who—(Compare
show—"by works," and not merely by
profession, referring to
out of a good conversation his works—by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford].
with meekness of wisdom—with the meekness inseparable from true "wisdom."
14. if ye have—as is the case (this is implied in the Greek indicative).
bitter—
envying—rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].
strife—rather, "rivalry."
in your hearts—from which flow your words and deeds, as from a fountain.
glory not, and lie not against the
truth—To boast of your wisdom is virtually a lying
against the truth (the gospel), while your lives belie your glorying.
15. This wisdom—in which ye "glory," as
if ye were "wise" (
descendeth not from above—literally,
"is not one descending," &c.: "from the Father of lights" (true
illumination and wisdom),
earthly—opposed to heavenly.
Distinct from "earthy,"
sensual—literally, "animal-like": the
wisdom of the "natural" (the same Greek) man, not born again of
God; "not having the Spirit" (
devilish—in its origin (from "hell,"
16. envying—So English Version
translates the Greek, which usually means "zeal";
"emulation," in
strife—rivalry [Alford].
confusion—literally, "tumultuous
anarchy": both in society (translated "commotions,"
17. first pure—literally, "chaste,"
"sanctified": pure from all that is "earthly, sensual (animal),
devilish" (
gentle—"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.
easy to be entreated—literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.
full of mercy—as to a neighbor's MISERIES.
good fruits—contrasted with "every
evil work,"
without partiality—recurring to the
warning against partial "respect to persons,"
without hypocrisy—Not as Alford explains from
18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.
fruit … sown—Compare
of them that make peace—"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin].
CHAPTER 4
1. whence—The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.
wars, &c.—contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.
come they not, &c.—an appeal to their consciences.
lusts—literally, "pleasures," that is,
the lusts which prompt you to "desire" (see on
that war—"campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.
2. Ye lust—A different Greek word
from that in
have not—The lust of desire does not
ensure the actual possession. Hence "ye kill" (not as Margin,
without any old authority, "envy") to ensure possession. Not probably
in the case of professing Christians of that day in a literal sense,
but "kill and envy" (as the Greek for "desire to have" should be
translated), that is, harass and oppress through envy [Drusius]. Compare
ye have not, because ye ask not—God
promises to those who pray, not to those who fight. The petition of the
lustful, murderous, and contentious is not recognized by God as
prayer. If ye prayed, there would be no "wars and fightings."
Thus this last clause is an answer to the question,
3. Some of them are supposed to say in
objection, But we do "ask" (pray); compare
4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.
the world—in so far as the men of it
and their motives and acts are aliens to God, for example, its selfish
"lusts" (
enmity—not merely "inimical"; a state
of enmity, and that enmity itself. Compare
whosoever … will be—The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."
5. in vain—No word of Scripture can be
so. The quotation here, as in
spirit that dwelleth in us—Other
manuscripts read, "that God hath made to dwell in us" (namely, at
Pentecost). If so translated, "Does the (Holy) Spirit that God hath
placed in us lust to (towards) envy" (namely, as ye do in your worldly
"wars and fightings")? Certainly not; ye are therefore walking in the
flesh, not in the Spirit, while ye thus lust towards, that is,
with envy against one another. The friendship of the world tends
to breed envy; the Spirit produces very different fruit. Alford attributes the epithet "with envy," in
the unwarrantable sense of jealously, to the Holy Spirit: "The
Spirit jealously desires us for His own." In English
Version the sense is, "the (natural) spirit that hath its dwelling
in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and
because ye have not what ye lust after (
6. But—"Nay, rather."
he—God.
giveth more grace—ever increasing grace; the farther ye depart from "envy" [Bengel].
he saith—The same God who causes His
spirit to dwell in believers (
resisteth—literally, "setteth Himself
in array against"; even as they, like Pharaoh, set themselves against
Him. God repays sinners in their own coin. "Pride" is the mother of
"envy" (
the proud—The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God.
the humble—the unenvious, uncovetous,
and unambitious as to the world. Contrast
7. Submit to … God—so ye shall be
among "the humble,"
Resist … devil—Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against.
he will flee—Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [Alford]. He shall flee worsted as he did from Christ.
8. Draw nigh to God—So "cleave unto
Him,"
he will draw nigh—propitious.
Cleanse … hands—the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither).
purify … hearts—literally "make
chaste" of your spiritual adultery (
double-minded—divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.
9. Be afflicted—literally, "Endure
misery," that is, mourn over your wretchedness through sin. Repent
with deep sorrow instead of your present laughter. A blessed
mourning. Contrast
heaviness—literally, "falling of the countenance," casting down of the eyes.
10. in the sight of the Lord—as
continually in the presence of Him who alone is worthy to be exalted:
recognizing His presence in all your ways, the truest incentive to
humility. The tree, to grow upwards, must strike its roots deep
downwards; so man, to be exalted, must have his mind deep-rooted in
humility. In
lift you up—in part in this world, fully in the world to come.
11. Having mentioned sins of the tongue (
Speak not evil—literally, "Speak not against" one another.
brethren—implying the inconsistency of such depreciatory speaking of one another in brethren.
speaketh evil of the law—for the law
in commanding, "Love thy neighbor as thyself" (
if thou judge the law, thou art not a doer … but a judge—Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.
12. There is one lawgiver—The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.
who art thou, &c.—The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!
another—The oldest authorities read, "thy neighbor."
13. Go to now—"Come now"; said to excite attention.
ye that say—boasting of the morrow.
To-day or to-morrow—as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."
such a city—literally, "this the city" (namely, the one present to the mind of the speaker). This city here.
continue … a year—rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [Bengel].
buy and sell—Their plans for the future are all worldly.
14. what—literally, "of what nature" is your life? that is, how evanescent it is.
It is even—Some oldest authorities
read, "For ye are." Bengel, with other
old authorities, reads, "For it shall be," the future referring to the
"morrow" (
and then vanisheth away—"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [Alford].
15. Literally, "instead of your saying,"
&c. This refers to "ye that say" (
we shall live—The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.
16. now—as it is.
rejoice in … boastings—"ye boast
in arrogant presumptions," namely, vain confident fancies that the
future is certain to you (
rejoicing—boasting [Bengel].
17. The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.
CHAPTER 5
1. Go to now—Come now. A phrase to call solemn attention.
ye rich—who have neglected the true
enjoyment of riches, which consists in doing good. James intends this
address to rich Jewish unbelievers, not so much for themselves, as for
the saints, that they may bear with patience the violence of the rich
(
miseries that shall come—literally,
"that are coming upon you" unexpectedly and swiftly, namely, at the
coming of the Lord (
2. corrupted—about to be
destroyed through God's curse on your oppression, whereby your
riches are accumulated (
garments … moth-eaten—referring
to
3. is cankered—"rusted through" [Alford].
rust … witness against you—in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.
shall eat your flesh—The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.
as … fire—not with the slow process of rusting, but with the swiftness of consuming fire.
for the last days—Ye have heaped
together, not treasures as ye suppose (compare
4. Behold—calling attention to their coming doom as no vain threat.
labourers—literally "workmen."
of you kept back—So English
Version rightly. Not as Alford,
"crieth out from you." The "keeping back of the hire" was, on
the part OF the rich, virtually an
act of "fraud," because the poor laborers were not immediately
paid. The phrase is therefore not, "kept back by you," but
"of you"; the latter implying virtual, rather than overt,
fraud. James refers to
cries of them—a double cry; both that of the hire abstractly, and that of the laborers hired.
the Lord of sabaoth—here only in the
New Testament. In
5. Translate, "Ye have luxuriated … and
wantoned." The former expresses luxurious effeminacy; the
latter, wantonness and prodigality. Their luxury was at
the expense of the defrauded poor (
on the earth—The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.
nourished … hearts—that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.
as in a day of slaughter—The oldest
authorities omit "as." Ye are like beasts which eat to their hearts'
content on the very day of their approaching slaughter,
unconscious it is near. The phrase answers to "the last days,"
6. Ye have condemned … the
just—The Greek aorist expresses, "Ye are
accustomed to condemn … the just." Their condemnation of
Christ, "the Just," is foremost in James' mind. But all the innocent
blood shed, and to be shed, is included, the Holy Spirit comprehending
James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar
appropriateness to the expression in this verse, the same "as the
righteous (just) man" (
he doth not resist you—The very
patience of the Just one is abused by the wicked as an incentive to
boldness in violent persecution, as if they may do as they please with
impunity. God doth "resist the proud" (
7. Be patient therefore—as judgment is
so near (
brethren—contrasted with the "rich"
oppressors,
unto the coming of the Lord—Christ, when the trial of your patience shall cease.
husbandman waiteth for—that is,
patiently bears toils and delays through hope of the harvest at last.
Its "preciousness" (compare
hath long patience for it—"over it," in respect to it.
until he receive—"until it receive" [Alford]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.
8. coming … draweth nigh—The
Greek expresses present time and a settled state.
9. Grudge not—rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.
lest … condemned—The best
manuscript authorities read, "judged." James refers to
judge … before the
door—referring to
10. the prophets—who were especially persecuted, and therefore were especially "blessed."
example of suffering affliction—rather, simply, "of affliction," literally, "evil treatment."
11. count them happy—(
which endure—The oldest authorities
read, "which have endured," which suits the sense better than
English Version: "Those who in past days, like the prophets and
Job, have endured trials." Such, not those who "have lived in pleasure
and been wanton on the earth" (
patience—rather, "endurance,"
answering to "endure": the Greek words similarly corresponding.
Distinct from the Greek word for "patience"
Job—This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.
and have seen—(with the eyes of your mind). Alford translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.
the end of the Lord—the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."
that—Alford and others translate, "inasmuch as," "for."
pitiful … of tender mercy—The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [Bengel].
12. But above all—as swearing is utterly alien to the Christian meek "endurance" just recommended.
swear not—through impatience, to which
trials may tempt you (
let your yea be yea—Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.
condemnation—literally, "judgment,"
namely, of "the Judge" who "standeth before the doors" (
13. afflicted—referring to the
"suffering affliction" (
let him pray—not "swear" in rash impatience.
merry—joyous in mind.
sing psalms—of praise. Paul and Silas sang psalms even in affliction.
14. let him call for the elders—not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [Bengel].
anointing him with oil—The usage which
Christ committed to His apostles was afterwards continued with laying
on of hands, as a token of the highest faculty of medicine in the
Church, just as we find in
in the name of the Lord—by whom alone the miracle was performed: men were but the instruments.
15. prayer—He does not say the oil shall save: it is but the symbol.
save—plainly not as Rome says, "save"
the soul. but heal "the sick": as the words, "the Lord
shall raise him up," prove. So the same Greek is translated,
"made (thee) whole,"
and if … sins—for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.
have committed—literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.
they—rather, "it": his having
committed sins shall be forgiven him. The connection of sin and
sickness is implied in
16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.
faults—your falls and
offenses, in relation to one another. The word is not the same
as sins.
one to another—not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [Bengel]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.
that ye may be healed—of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.
effectual—intense and fervent, not
"wavering" (
17. Elias … like passions as we—therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.
prayed earnestly—literally, "prayed
with prayer": Hebraism for prayed intensely. Compare
three years, &c.—Compare
18. prayed … and—that is, "and so." Mark the connection between the prayer and its accomplishment.
her fruit—her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."
19. The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.
do err—more literally, "be led astray."
the truth—the Gospel doctrine and precepts.
one—literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [Bengel].
20. Let him—the converted.
know—for his comfort, and the encouragement of others to do likewise.
shall save—future. The salvation of the one so converted shall be manifested hereafter.
shall hide a multitude of sins—not his
own, but the sins of the converted. The Greek verb in the middle
voice requires this.
THE FIRST EPISTLE GENERAL OF
PETER
Commentary by A. R. Faussett
INTRODUCTION
Its genuineness is
attested by
Peter's personal
history.—Simon, Or Simeon, was a native of Bethsaida on
the Sea of Galilee, son of Jonas or John. With his father and his
brother Andrew he carried on trade as a fisherman at Capernaum, his
subsequent place of abode. He was a married man, and tradition
represents his wife's name as Concordia or Perpetua.
Clement of Alexandria says that she
suffered martyrdom, her husband encouraging her to be faithful unto
death, "Remember, dear, our Lord." His wife's mother was restored from
a fever by Christ. He was brought to Jesus by his brother Andrew, who
had been a disciple of John the Baptist, but was pointed to the Saviour
as "the Lamb of God" by his master (
After the ascension he took the lead in the Church;
and on the descent of the Holy Spirit at Pentecost, he exercised the
designed power of "the keys" of Christ's kingdom, by opening the door
of the Church, in preaching, for the admission of thousands of
Israelites; and still more so in opening (in obedience to a special
revelation) an entrance to the "devout" (that is, Jewish proselyte from
heathendom) Gentile, Cornelius: the forerunner of the harvest
gathered in from idolatrous Gentiles at Antioch. This explains
in what sense Christ used as to him the words, "Upon this rock I will
build my Church" (
Once only he again betrayed the same spirit of
vacillation through fear of man's reproach which had caused his denial
of his Lord. Though at the Jerusalem council he advocated the exemption
of Gentile converts from the ceremonial observances of the law, yet he,
after having associated in closest intercourse with the Gentiles at
Antioch, withdrew from them, through dread of the prejudices of his
Jewish brethren who came from James, and timidly dissembled his
conviction of the religious equality of Jew and Gentile; for this Paul
openly withstood and rebuked him: a plain refutation of his alleged
supremacy and infallibility (except where specially
inspired, as in writing his Epistles). In all other cases he showed
himself to be, indeed, as Paul calls him, "a pillar" (
Jerome [On
Illustrious Men, 1] states that "Peter, after having been bishop of
Antioch, and after having preached to the believers of the circumcision
in Pontus, &c. [plainly inferred from
To whom he addresses this
epistle.—The heading,
His object seems to
be, by the prospect of their heavenly portion and by Christ's example,
to afford consolation to the persecuted, and prepare them for a greater
approaching ordeal, and to exhort all, husbands, wives, servants,
presbyters, and people, to a due discharge of relative duties, so as to
give no handle to the enemy to reproach Christianity, but rather to win
them to it, and so to establish them in "the true grace of God wherein
they stand" (
Time and place of
writing.—It was plainly before the open and
systematic persecution of the later years of Nero had begun.
That this Epistle was written after Paul's Epistles, even those written
during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter
in this Epistle shows he has with them. Compare
The PLACE OF WRITING
was doubtless Babylon on the Euphrates (
Style.—Fervor
and practical truth, rather than logical reasoning, are the
characteristics, of this Epistle, as they were of its energetic,
warm-hearted writer. His familiarity with Paul's Epistles shown in the
language accords with what we should expect from the fact of Paul's
having "communicated the Gospel which he preached among the Gentiles"
(as revealed specially to him) to Peter among others "of reputation"
(
In some passages he shows familiarity with the
Epistle of James, the apostle of special weight with the Jewish
legalizing party, whose inspiration he thus confirms (compare
The diction of this Epistle and of his speeches in
Acts is very similar: an undesigned coincidence, and so a mark of
genuineness (compare
There is, too, a recurrence to the language of the
Lord at the last interview after His resurrection, recorded in
CHAPTER 1
1. Peter—Greek form of Cephas, man of rock.
an apostle of Jesus Christ—"He who preaches otherwise than as a messenger of Christ, is not to be heard; if he preach as such, then it is all one as if thou didst hear Christ speaking in thy presence" [Luther].
to the strangers scattered—literally,
"sojourners of the dispersion"; only in
2. foreknowledge—foreordaining
love (
through—Greek, "in"; the
element in which we are elected. The "election" of God realized and
manifested itself "IN" their
sanctification. Believers are "sanctified through the offering of
Christ once for all" (
sanctification—the Spirit's setting
apart of the saint as consecrated to God. The execution of God's
choice (
unto obedience—the result or end
aimed at by God as respects us, the obedience which consists
in faith, and that which flows from faith; "obeying the truth through
the Spirit" (
sprinkling, &c.—not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Christ's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light."
Grace—the source of "peace."
be multiplied—still further than
already.
3. He begins, like Paul, in opening his
Epistles with giving thanks to God for the greatness of the salvation;
herein he looks forward (1) into the future (
Blessed—A distinct Greek word (eulogetos, "Blessed BE") is used of God, from that used of man (eulogemenos, "Blessed IS").
Father—This whole Epistle accords with
the Lord's prayer; "Father,"
abundant—Greek, "much," "full." That God's "mercy" should reach us, guilty and enemies, proves its fulness. "Mercy" met our misery; "grace," our guilt.
begotten us again—of the Spirit
by the word (
unto—so that we have.
lively—Greek, "living." It has
life in itself, gives life, and looks for life as its object [De Wette]. Living is a favorite
expression of Peter (
4. To an inheritance—the object of our
"hope" (
incorruptible—not having within the germs of death. Negations of the imperfections which meet us on every side here are the chief means of conveying to our minds a conception of the heavenly things which "have not entered into the heart of man," and which we have not faculties now capable of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep-seated corruption which, lurking under the outward splendor of the loveliest of earthly things, dooms them soon to rottenness and decay.
undefiled—not stained as earthly goods by sin, either in the acquiring, or in the using of them; unsusceptible of any stain. "The rich man is either a dishonest man himself, or the heir of a dishonest man" [Jerome]. Even Israel's inheritance was defiled by the people's sins. Defilement intrudes even on our holy things now, whereas God's service ought to be undefiled.
that fadeth not away—Contrast
reserved—kept up (
in heaven—Greek, "in the heavens," where it can neither be destroyed nor plundered. It does not follow that, because it is now laid up in heaven, it shall not hereafter be on earth also.
for you—It is secure not only in
itself from all misfortune, but also from all alienation, so that no
other can receive it in your stead. He had said us (
5. kept—Greek, "who are being
guarded." He answers the objection, Of what use is it that salvation is
"reserved" for us in heaven, as in a calm secure haven, when we are
tossed in the world as on a troubled sea in the midst of a thousand
wrecks? [Calvin]. As the inheritance is
"kept" (
by—Greek, "in." The believer lives spiritually in God, and in virtue of His power, and God lives in him. "In" marks that the cause is inherent in the means, working organically through them with living influence, so that the means, in so far as the cause works organically through them, exist also in the cause. The power of God which guards the believer is no external force working upon him from without with mechanical necessity, but the spiritual power of God in which he lives, and with whose Spirit he is clothed. It comes down on, and then dwells in him, even as he is in it [Steiger]. Let none flatter himself he is being guarded by the power of God unto salvation, if he be not walking by faith. Neither speculative knowledge and reason, nor works of seeming charity, will avail, severed from faith. It is through faith that salvation is both received and kept.
unto salvation—the final end of the new birth. "Salvation," not merely accomplished for us in title by Christ, and made over to us on our believing, but actually manifested, and finally completed.
ready to be revealed—When Christ shall be revealed, it shall be revealed. The preparations for it are being made now, and began when Christ came: "All things are now ready"; the salvation is already accomplished, and only waits the Lord's time to be manifested: He "is ready to judge."
last time—the last day, closing the day of grace; the day of judgment, of redemption, of the restitution of all things, and of perdition of the ungodly.
6. Wherein—in which prospect of final salvation.
greatly rejoice—"exult with joy": "are
exuberantly glad." Salvation is realized by faith (
for a season—Greek, "for a little time."
if need be—"if it be God's will that
it should be so" [Alford], for not all
believers are afflicted. One need not invite or lay a cross on himself,
but only "take up" the cross which God imposes ("his cross");
ye are in heaviness—Greek, "ye were grieved." The "grieved" is regarded as past, the "exulting joy" present. Because the realized joy of the coming salvation makes the present grief seem as a thing of the past. At the first shock of affliction ye were grieved, but now by anticipation ye rejoice, regarding the present grief as past.
through—Greek, "IN": the element in which the grief has place.
manifold—many and of various kinds
(
temptations—"trials" testing your faith.
7. Aim of the "temptations."
trial—testing, proving. That your faith so proved "may be found (aorist; once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise," &c., namely, the praise to be bestowed by the Judge.
than that of gold—rather, "than gold."
though—"which perisheth, YET is tried with fire." If gold, though perishing
(
glory—"Honor" is not so strong as "glory." As "praise" is in words, so "honor" is in deeds: honorary reward.
appearing—Translate as in
8. not having seen, ye love—though in
other cases it is knowledge of the person that produces
love to him. They are more "blessed that have not seen and yet
have believed," than they who believed because they have seen. On
Peter's own love to Jesus, compare
in whom—connected with "believing": the result of which is "ye rejoice" (Greek, "exult").
now—in the present state, as contrasted with the future state when believers "shall see His face."
unspeakable—(
full of glory—Greek, "glorified." A joy now already encompassed with glory. The "glory" is partly in present possession, through the presence of Christ, "the Lord of glory," in the soul; partly in assured anticipation. "The Christian's joy is bound up with love to Jesus: its ground is faith; it is not therefore either self-seeking or self-sufficient" [Steiger].
9. Receiving—in sure anticipation; "the
end of your faith," that is, its crowning consummation, finally
completed "salvation" (Peter here confirms Paul's teaching as to
justification by faith): also receiving now the title to
it and the first-fruits of it. In
of … souls—The immortal soul was what was lost, so "salvation" primarily concerns the soul; the body shall share in redemption hereafter; the soul of the believer is saved already: an additional proof that "receiving … salvation" is here a thing present.
10. The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. Even from the beginning of the world this salvation has been testified to by the Holy Spirit.
prophets—Though there is no Greek article, yet English Version is right, "the prophets" generally (including all the Old Testament inspired authors), as "the angels" similarly refer to them in general.
inquired—perseveringly: so the Greek. Much more is manifested to us than by diligent inquiry and search the prophets attained. Still it is not said, they searched after it, but concerning (so the Greek for "of") it. They were already certain of the redemption being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in spirit. "As Simeon was anxiously desiring previously, and tranquil in peace only when he had seen Christ, so all the Old Testament saints saw Christ only hidden, and as it were absent—absent not in power and grace, but inasmuch as He was not yet manifested in the flesh" [Calvin]. The prophets, as private individuals, had to reflect on the hidden and far-reaching sense of their own prophecies; because their words, as prophets, in their public function, were not so much their own as the Spirit's, speaking by and in them: thus Caiaphas. A striking testimony to verbal inspiration; the words which the inspired authors wrote are God's words expressing the mind of the Spirit, which the writers themselves searched into, to fathom the deep and precious meaning, even as the believing readers did. "Searched" implies that they had determinate marks to go by in their search.
the grace that should come unto you—namely, the grace of the New Testament: an earnest of "the grace" of perfected "salvation … to be brought at the (second) revelation of Christ." Old Testament believers also possessed the grace of God; they were children of God, but it was as children in their nonage, so as to be like servants; whereas we enjoy the full privileges of adult sons.
11. what—Greek, "In reference to what, or what manner of time." What expresses the time absolutely: what was to be the era of Messiah's coming; what manner of time; what events and features should characterize the time of His coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact time, searched into its characteristic features and events. The Greek for "time" is the season, the epoch, the fit time in God's purposes.
Spirit of Christ … in
them—(
did signify—"did give intimation."
of—Greek, "the sufferers
(appointed) unto Christ," or foretold in regard to
Christ. "Christ," the anointed Mediator, whose
sufferings are the price of our "salvation" (
the glory—Greek, "glories," namely, of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufferings.
that should follow—Greek,
"after these (sufferings),"
12. Not only was the future revealed to them,
but this also, that these revelations of the future were given them not
for themselves, but for our good in Gospel times. This, so far from
disheartening, only quickened them in unselfishly testifying in the
Spirit for the partial good of their own generation (only of
believers), and for the full benefit of posterity. Contrast in Gospel
times,
us—The oldest manuscripts read "you,"
as in
with the Holy Ghost sent down—on
Pentecost. The oldest manuscripts omit Greek preposition
en, that is, "in"; then translate, "by." The Evangelists
speaking by the Holy Spirit were infallible witnesses. "The Spirit of
Christ" was in the prophets also (
which things—"the things now reported
unto you" by the evangelistic preachers "Christ's sufferings and the
glory that should follow" (
angels—still higher than "the
prophets" (
13. Wherefore—Seeing that the prophets ministered unto you in these high Gospel privileges which they did not themselves fully share in, though "searching" into them, and seeing that even angels "desire to look into" them, how earnest you ought to be and watchful in respect to them!
gird up … loins—referring to
Christ's own words,
to the end—rather, "perfectly," so
that there may be nothing deficient in your hope, no casting away of
your confidence. Still, there may be an allusion to the "end"
mentioned in
14. From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As—marking their present actual
character as "born again" (
obedient children—Greek,
"children of obedience": children to whom obedience is their
characteristic and ruling nature, as a child is of the same nature as
the mother and father. Contrast
fashioning—The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential.
the former lusts in—which were
characteristic of your state of ignorance of God: true of both Jews and
Gentiles. The sanctification is first described negatively (
15. Literally, "But (rather) after the pattern of Him who hath called you (whose characteristic is that He is) holy, be (Greek, 'become') ye yourselves also holy." God is our grand model. God's calling is a frequently urged motive in Peter's Epistles. Every one that begets, begets an offspring resembling himself [Epiphanius]. "Let the acts of the offspring indicate similarity to the Father" [Augustine].
conversation—deportment, course of life: one's way of going about, as distinguished from one's internal nature, to which it must outwardly correspond. Christians are already holy unto God by consecration; they must be so also in their outward walk and behavior in all respects. The outward must correspond to the inward man.
16. Scripture is the true source of all authority in questions of doctrine and practice.
Be ye … for I am—It is I with
whom ye have to do. Ye are mine. Therefore abstain from Gentile
pollutions. We are too prone to have respect unto men [Calvin]. As I am the fountain of holiness, being
holy in My essence, be ye therefore zealous to be
partakers of holiness, that ye may be as I also am [Didymus]. God is essentially holy: the creature is
holy in so far as it is sanctified by God. God, in giving the command,
is willing to give also the power to obey it, namely, through the
sanctifying of the Spirit (
17. if ye call on—that is, "seeing
that ye call on," for all the regenerate pray as children of
God, "Our Father who art in heaven" (
the Father—rather, "Call upon as
Father Him who without acceptance of persons (
work—Each man's work is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of his lifework, whether it was of faith and love whereby alone we can please God and escape condemnation.
pass—Greek, "conduct yourselves during."
sojourning—The outward state of the Jews in their dispersion is an emblem of the sojourner-like state of all believers in this world, away from our true Fatherland.
fear—reverential, not slavish. He who is your Father, is also your Judge—a thought which may well inspire reverential fear. Theophylact observes, A double fear is mentioned in Scripture: (1) elementary, causing one to become serious; (2) perfective: the latter is here the motive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security: fear producing vigilant caution lest we offend God and backslide. "Fear and hope flow from the same fountain: fear prevents us from falling away from hope" [Bengel]. Though love has no fear IN it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH It as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and folly. The martyrs' more than mere human courage flowed from this.
18. Another motive to reverential, vigilant
fear (
corruptible—Compare
silver and gold—Greek, "or."
Compare Peter's own words,
redeemed—Gold and silver being liable
to corruption themselves, can free no one from spiritual and bodily
death; they are therefore of too little value. Contrast
vain—self-deceiving, unreal, and
unprofitable: promising good which it does not perform. Compare as to
the Gentiles,
conversation—course of life. To know what our sin is we must know what it cost.
received by tradition from your
fathers—The Jews' traditions. "Human piety is a vain
blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one Father to be imitated,
19. precious—of inestimable value. The
Greek order is, "With precious blood, as of a lamb without
blemish (in itself) and without spot (contracted by contact
with others), (even the blood) of Christ." Though very man, He
remained pure in Himself ("without blemish"), and uninfected by
any impression of sin from without ("without spot"), which would
have unfitted Him for being our atoning Redeemer: so the passover lamb,
and every sacrificial victim; so too, the Church, the Bride, by her
union with Him. As Israel's redemption from Egypt required the blood of
the paschal lamb, so our redemption from sin and the curse required the
blood of Christ; "foreordained" (
20. God's eternal foreordination of Christ's
redeeming sacrifice, and completion of it in these last times for
us, are an additional obligation on us to our maintaining a holy
walk, considering how great things have been thus done for us. Peter's
language in the history corresponds with this here: an undesigned
coincidence and mark of genuineness. Redemption was no afterthought, or
remedy of an unforeseen evil, devised at the time of its arising. God's
foreordaining of the Redeemer refutes the slander that, on the
Christian theory, there is a period of four thousand years of nothing
but an incensed God. God chose us in Christ before the foundation of
the world (
manifest—in His incarnation in the fulness of the time. He existed from eternity before He was manifested.
in these last times—
21. by him—Compare "the faith
which is by Him,"
that raised him—The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [Calvin].
that your faith and hope might be in
God—the object and effect of God's raising Christ. He
states what was the actual result and fact, not an exhortation, except
indirectly. Your faith flows from His
resurrection; your hope from God's having "given Him
glory" (compare
22. purified … in obeying the
truth—Greek, "in your (or 'the')
obedience of (that is, 'to') the truth (the Gospel way of
salvation)," that is, in the fact of your believing. Faith
purifies the heart as giving it the only pure motive, love to God
(
through the Spirit—omitted in the
oldest manuscripts. The Holy Spirit is the purifier by bestowing the
obedience of faith (
unto—with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [Luther].
unfeigned—
love of the brethren—that is, of
Christians. Brotherly love is distinct from common love.
"The Christian loves primarily those in Christ; secondarily, all who
might be in Christ, namely, all men, as Christ as man died for all, and
as he hopes that they, too, may become his Christian brethren" [Steiger]. Bengel remarks that as here, so in
love one another—When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act.
with a pure heart—The oldest manuscripts read, "(love) from the heart."
fervently—Greek, "intensely":
with all the powers on the stretch (
23. Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things.
of … of … by—"The word of
God" is not the material of the spiritual new birth, but its mean or
medium. By means of the word the man receives the incorruptible
seed of the Holy Spirit, and so becomes one "born again":
which liveth and abideth for ever—It
is because the Spirit of God accompanies it that the word carries in it
the germ of life. They who are so born again live and abide for
ever, in contrast to those who sow to the flesh. "The Gospel bears
incorruptible fruits, not dead works, because it is itself
incorruptible" [Bengel]. The word is an
eternal divine power. For though the voice or speech vanishes, there
still remains the kernel, the truth comprehended in the voice. This
sinks into the heart and is living; yea, it is God Himself. So God to
Moses,
24. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal.
flesh—man in his mere earthly nature.
as—omitted in some of the oldest manuscripts.
of man—The oldest manuscripts read,
"of it" (that is, of the flesh). "The glory" is the wisdom, strength,
riches, learning, honor, beauty, art, virtue, and righteousness of the
NATURAL man (expressed by "flesh"),
which all are transitory (
withereth—Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone.
thereof—omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.
25. (
this is the word … preached unto
you—That is eternal which is born of incorruptible seed
(
CHAPTER 2
To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them may be constrained to glorify God in seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing.
1. laying aside—once for all: so the
Greek aorist expresses as a garment put off. The
exhortation applies to Christians alone, for in none else is the new
nature existing which, as "the inward man" (
2. new-born babes—altogether without
"guile" (
desire—Greek, "have a yearning
desire for," or "longing after," a natural impulse to the regenerate,
"for as no one needs to teach new-born babes what food to take, knowing
instinctively that a table is provided for them in their mother's
breast," so the believer of himself thirsts after the word of God
(
sincere—Greek, "guileless."
Compare
of the word—Not as Alford, "spiritual," nor "reasonable," as English
Version in
grow—The oldest manuscripts and versions read, "grow unto salvation." Being BORN again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which is implied in salvation" [Alford].
thereby—Greek, "in it";
fed on it; in its strength (
3. Peter alludes to
gracious—Greek, "good,"
benignant, kind; as God is revealed to us in Christ, "the Lord" (
4. coming—drawing near (same
Greek as here,
stone—Peter (that is, a
stone, named so by Christ) desires that all similarly should be
living stones BUILT ON Christ, the true
foundation-stone; compare his speech in
disallowed—rejected, reprobated;
referred to also by Christ Himself: also by Paul; compare the kindred
prophecies,
chosen of God—literally, "with
(or 'in the presence and judgment of') God elect," or, "chosen
out" (
5. Ye also, as lively stones—partaking
of the name and life which is in "THE Living
Stone" (
are built up—Greek, "are being
built up," as in
priesthood—Christians are both the
spiritual temple and the priests of the temple. There are
two Greek words for "temple"; hieron (the sacred
place), the whole building, including the courts wherein the
sacrifice was killed; and naos (the dwelling,
namely, of God), the inner shrine wherein God peculiarly manifested
Himself, and where, in the holiest place, the blood of the slain
sacrifice was presented before Him. All believers alike, and not merely
ministers, are now the dwelling of God (and are called the
"naos," Greek, not the hieron) and priests unto
God (
holy—consecrated to God.
spiritual sacrifices—not the literal
one of the mass, as the Romish self-styled disciples of Peter teach.
Compare
by Jesus Christ—as our mediating High
Priest before God. Connect these words with "offer up." Christ is both
precious Himself and makes us accepted [Bengel]. As the temple, so also the priesthood, is
built on Christ (
6. Wherefore also—The oldest manuscripts read, "Because that." The statement above is so "because it is contained in Scripture."
Behold—calling attention to the glorious announcement of His eternal counsel.
elect—so also believers (
precious—in Hebrew,
confounded—same Greek as in
7. Application of the Scripture just quoted
first to the believer, then to the unbeliever. On the opposite effects
of the same Gospel on different classes, compare
precious—Greek, "THE preciousness" (
disobedient—to the faith, and so disobedient in practice.
the stone which … head of …
corner—(
8. stone of stumbling, &c.—quoted
from
at the word—rather, join "being
disobedient to the word"; so
whereunto—to penal stumbling; to the judicial punishment of their unbelief. See above.
also—an additional thought; God's
ordination; not that God ordains or appoints them to sin,
but they are given up to "the fruit of their own ways" according
to the eternal counsel of God. The moral ordering of the world is
altogether of God. God appoints the ungodly to be given up unto
sin, and a reprobate mind, and its necessary penalty. "Were
appointed," Greek, "set," answers to "I lay,"
Greek, "set,"
9. Contrast in the privileges and destinies of believers. Compare the similar contrast with the preceding context.
chosen—"elect" of God, even as Christ your Lord is.
generation—implying the unity of spiritual origin and kindred of believers as a class distinct from the world.
royal—kingly. Believers, like Christ, the antitypical Melchisedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of this, both to the literal and the spiritual Israel, is as yet future.
holy nation—antitypical to Israel.
peculiar people—literally, "a people
for an acquisition," that is, whom God chose to be peculiarly
His:
show forth—publish abroad. Not their own praises but His. They have no reason to magnify themselves above others for once they had been in the same darkness, and only through God's grace had been brought to the light which they must henceforth show forth to others.
praises—Greek, "virtues,"
"excellencies": His glory, mercy (
of him who hath called you—(
out of darkness—of heathen and even Jewish ignorance, sin, and misery, and so out of the dominion of the prince of darkness.
marvellous—Peter still has in mind
light—It is called "His," that is,
God's. Only the (spiritual) light is created by God, not
darkness. In
10. Adapted from
not obtained mercy—literally, "who were men not compassionated." Implying that it was God's pure mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips.
11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unbelievers.
Dearly beloved—He gains their attention to his exhortation by assuring them of his love.
strangers and pilgrims—(
fleshly lusts—enumerated in
which—Greek, "the which," that is, inasmuch as being such as "war." &c. Not only do they impede, but they assail [Bengel].
the soul—that is, against the regenerated soul; such as were those now addressed. The regenerated soul is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from the world and the flesh of which the Nazarite vow was the type.
12. conversation—"behavior"; "conduct."
There are two things in which "strangers and pilgrims" ought to bear
themselves well: (1) the conversation or conduct, as subjects
(
honest—honorable, becoming, proper
(
whereas they speak against
you—now (
evildoers—Because as Christians they could not conform to heathenish customs, they were accused of disobedience to all legal authority; in order to rebut this charge, they are told to submit to every ordinance of man (not sinful in itself).
by—owing to.
they shall behold—Greek, "they
shall be eye-witnesses of"; "shall behold on close
inspection"; as opposed to their "ignorance" (
glorify—forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God.
the day of visitation—of God's grace; when God shall visit them in mercy.
13. every ordinance of man—"every human
institution" [Alford], literally, "every
human creation." For though of divine appointment, yet in the
mode of nomination and in the exercise of their authority, earthly
governors are but human institutions, being of men, and in
relation to men. The apostle speaks as one raised above all human
things. But lest they should think themselves so ennobled by faith as
to be raised above subordination to human authorities, he tells them to
submit themselves for the sake of Christ, who desires you to be
subject, and who once was subject to earthly rulers Himself, though
having all things subject to Him, and whose honor is at stake in you as
His earthly representatives. Compare
king—The Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The Jewish zealots refused obedience. The distinction between "the king as supreme" and "governors sent by him" implies that "if the king command one thing, and the subordinate magistrate another, we ought rather to obey the superior" [Augustine in Grotius]. Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome had, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God.
14. governors—subordinate to the emperor, "sent," or delegated by Cæsar to preside over the provinces.
for the punishment—No tyranny ever has been so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers it to be so much so as not to be better than anarchy [Calvin]. Although bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms the whole state [Horneius]. The only justifiable exception is in cases where obedience to the earthly king plainly involves disobedience to the express command of the King of kings.
praise of them that do well—Every
government recognizes the excellence of truly Christian subjects. Thus
Pliny, in his letter to the Emperor
Trajan, acknowledges, "I have found in them nothing else save a
perverse and extravagant superstition." The recognition in the long run
mitigates persecution (
15. Ground of his directing them to submit
themselves (
put to silence—literally, "to muzzle," "to stop the mouth."
ignorance—spiritual not having "the
knowledge of God," and therefore ignorant of the children of God, and
misconstruing their acts; influenced by mere appearances, and ever
ready to open their mouths, rather than their eyes and ears. Their
ignorance should move the believer's pity, not his anger. They
judge of things which they are incapable of judging through unbelief
(compare
16. As free—as "the Lord's freemen,"
connected with
not using—Greek, "not as
having your liberty for a veil (cloak) of badness, but as
the servants of God," and therefore bound to submit to every
ordinance of man (
17. Honour all men—according to whatever honor is due in each case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonor, but be considerate to and honor our common humanity, even in the very humblest. The first "honor" is in the Greek aorist imperative, implying, "In every case render promptly every man's due" [Alford]. The second is in the present tense, implying, Habitually and continually honor the king. Thus the first is the general precept; the three following are its three great divisions.
Love—present: Habitually love with the special and congenial affection that you ought to feel to brethren, besides the general love to all men.
Fear God … the king—The king is to be honored; but God alone, in the highest sense, feared.
18. Servants—Greek, "household servants": not here the Greek for "slaves." Probably including freedmen still remaining in their master's house. Masters were not commonly Christians: he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions.
be subject—Greek, "being
subject": the participle expresses a particular instance of the general
exhortation to good conduct,
with—Greek, "in."
all—all possible: under all circumstances, such as are presently detailed.
fear—the awe of one subject: God,
however, is the ultimate object of the "fear": fear "for the
Lord's sake" (
good—kind.
gentle—indulgent towards errors: considerate: yielding, not exacting all which justice might demand.
froward—perverse: harsh. Those bound to obey must not make the disposition and behavior of the superior the measure of the fulfilment of their obligations.
19. Reason for subjection even to froward masters.
thankworthy—(
for conscience toward God—literally, "consciousness of God": from a conscientious regard to God, more than to men.
endure—Greek, "patiently bear up under": as a superimposed burden [Alford].
grief—Greek, "griefs."
20. what—Greek, "what kind of."
glory—what peculiar merit.
buffeted—the punishment of slaves, and suddenly inflicted [Bengel].
this is—Some oldest manuscripts read, "for." Then the translation is, "But if when … ye take it patiently (it is a glory), for this is acceptable."
acceptable—Greek,
"thankworthy," as in
21. Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God.
hereunto—to the patient endurance of
unmerited suffering (
called—with a heavenly calling, though slaves.
for us—His dying for us is the
highest exemplification of "doing well" (
leaving—behind: so the Greek: on His departure to the Father, to His glory.
an example—Greek, "a copy," literally, "a writing copy" set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case.
follow—close upon: so the Greek.
his steps—footsteps, namely, of His patience combined with innocence.
22. Illustrating Christ's well-doing
(
did—Greek aorist. "Never in a
single instance did" [Alford]. Quoted
from
neither—nor yet: not even [Alford]. Sinlessness as to the mouth is
a mark of perfection. Guile is a common fault of servants. "If
any boast of his innocency, Christ surely did not suffer as an
evildoer" [Calvin], yet He took it
patiently (
23. Servants are apt to "answer again" (
committed himself—or His
cause, as man in His suffering. Compare the type,
24. his own self—there being none
other but Himself who could have done it. His
voluntary undertaking of the work of redemption is implied. The
Greek puts in antithetical juxtaposition, OUR, and His OWN
SELF, to mark the idea of His substitution for us. His
"well-doing" in His sufferings is set forth here as an example to
servants and to us all (
bare—to sacrifice: carried and
offered up: a sacrificial term.
our sins—In offering or
presenting in sacrifice (as the Greek for "bare" implies)
His body, Christ offered in it the guilt of our sins upon the
cross, as upon the altar of God, that it might be expiated in Him, and
so taken away from us. Compare
on the tree—the cross, the proper place for One on whom the curse was laid: this curse stuck to Him until it was legally (through His death as the guilt-bearer) destroyed in His body: thus the handwriting of the bond against us is cancelled by His death.
that we being dead to sins—the effect
of His death to "sin" in the aggregate, and to all particular "sins,"
namely, that we should be as entirely delivered from them, as a
slave that is dead is delivered from service to his
master. This is our spiritful standing through faith by virtue
of Christ's death: our actual mortification of particular sins
is in proportion to the degree of our effectually being made
conformable to His death. "That we should die to the sins whose
collected guilt Christ carried away in His death, and so LIVE TO THE RIGHTEOUSNESS (compare
by whose stripes—Greek, "stripe."
ye were healed—a paradox, yet true.
"Ye servants (compare 'buffeted,' 'the tree,'
25. (
For—Assigning their natural need of
healing (
now—Now that the atonement for all has been made, the foundation is laid for individual conversion: so "ye are returned," or "have become converted to," &c.
Shepherd and Bishop—The designation of
the pastors and elders of the Church belongs in its
fullest sense to the great Head of the Church, "the good Shepherd." As
the "bishop" oversees (as the Greek term means),
so "the eyes of the Lord are over the righteous" (
CHAPTER 3
1. Likewise—Greek, "In like
manner," as "servants" in their sphere; compare the reason of the
woman's subjection,
your own—enforcing the obligation: it
is not strangers ye are required to be subject to. Every time
that obedience is enjoined upon women to their husbands, the
Greek, "idios," "one's own peculiarly," is used, while
the wives of men are designated only by heauton, "of
themselves." Feeling the need of leaning on one stronger than herself,
the wife (especially if joined to an unbeliever) might be
tempted, though only spiritually, to enter into that relation with
another in which she ought to stand to "her own spouse (
that, if—Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).
without the word—independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [ŒCUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].
2. behold—on narrowly looking into it, literally, "having closely observed."
chaste—pure, spotless, free from all impurity.
fear—reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.
3. Literally, "To whom let there belong
(namely, as their peculiar ornament) not the outward adornment (usual
in the sex which first, by the fall, brought in the need of covering,
Note, see on
plaiting—artificial braiding, in order to attract admiration.
wearing—literally, "putting round," namely, the head, as a diadem—the arm, as a bracelet—the finger, as rings.
apparel—showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [Melissa].
4. But—"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [Seneca in Alford].
hidden—inner man, which the Christian instinctively hides from public view.
of the heart—consisting in the
heart regenerated and adorned by the Spirit. This "inner man of the
heart" is the subject of the verb "be,"
in that—consisting or standing in that as its element.
not corruptible—not transitory, nor tainted with corruption, as all earthly adornments.
meek and quiet—meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [Bengel].
in the sight of God—who looks to inward, not merely outward things.
of great price—The results of
redemption should correspond to its costly price (
5. after this manner—with the
ornament of a meek and quiet spirit (compare the portrait of the
godly wife,
trusted—Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [Bengel].
in subjection—Their ornament consisted
in their subordination. Vanity was forbidden (
6. Sara—an example of faith.
calling him lord—(
ye are—Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant.
afraid with any
amazement—Greek, "fluttering alarm," "consternation."
Act well, and be not thrown into sudden panic, as weak females
are apt to be, by any opposition from without. Bengel translates, "Not afraid OF any fluttering terror coming from without"
(
7. dwell—Greek, "dwelling":
connected with the verb,
knowledge—Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration.
them … giving honour to the
wife—translate and punctuate the Greek rather,
"dwelling according to knowledge with the female (Greek
adjective, qualifying 'vessel'; not as English Version, a
noun) as with the weaker vessel (see on
grace of life—God's gracious
gift of life (
that your prayers be not hindered—by dissensions, which prevent united prayer, on which depends the blessing.
8. General summary of relative duty,
after having detailed particular duties from
of one mind—as to the faith.
having compassion one of another—Greek, "sympathizing" in the joy and sorrow of others.
love as brethren—Greek, "loving the brethren."
pitiful—towards the afflicted.
courteous—genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
9. evil—in deed.
railing—in word.
blessing—your revilers; participle, not a noun after "rendering."
knowing that—The oldest manuscripts read merely, "because."
are—Greek, "were called."
inherit a blessing—not only passive,
but also active; receiving spiritual blessing from God by faith, and in
your turn blessing others from love [Gerhard in Alford].
"It is not in order to inherit a blessing that we must bless, but
because our portion is blessing." No railing can injure you
(
10. will love—Greek, "wishes to
love." He who loves life (present and eternal), and desires
to continue to do so, not involving himself in troubles which will
make this life a burden, and cause him to forfeit eternal life. Peter
confirms his exhortation,
refrain—curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [Calvin].
evil … guile—First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.
11. In oldest manuscripts, Greek, "Moreover (besides his words, in acts), let him."
eschew—"turn from."
ensue—pursue as a thing hard to attain, and that flees from one in this troublesome world.
12. Ground of the promised present and eternal
life of blessedness to the meek (
ears … unto their prayers—(
face … against—The eyes
imply favorable regard; the face of the Lord upon
(not as English Version, "against") them that do evil, implies
that He narrowly observes them, so as not to let them really and
lastingly hurt His people (compare
13. who … will harm you—This fearless confidence in God's protection from harm, Christ, the Head, in His sufferings realized; so His members.
if ye be—Greek, "if ye have become."
followers—The oldest manuscripts read
"emulous," "zealous of" (
good—The contrast in Greek is, "Who will do you evil, if ye be zealous of good?"
14. But and if—"But if even." "The
promises of this life extend only so far as it is expedient for
us that they should be fulfilled" [Calvin]. So he proceeds to state the exceptions to
the promise (
for righteousness—"not the suffering, but the cause for which one suffers, makes the martyr" [Augustine].
happy—Not even can suffering take away your blessedness, but rather promotes it.
and—Greek, "but." Do not impair
your blessing (
neither be troubled—the threat of the
law,
15. sanctify—hallow; honor as
holy, enshrining Him in your hearts. So in the Lord's
Prayer,
the Lord God—The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord."
and—Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c.
answer—an apologetic answer defending your faith.
to every man that asketh you—The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly.
a reason—a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger].
with—The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly.
meekness—(
fear—due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it.
16. Having a good conscience—the secret
spring of readiness to give account of our hope. So
hope and good conscience go together in
whereas—(
they speak evil of you, as of evildoers—One oldest manuscript reads, "ye are spoken against," omitting the rest.
falsely accuse—"calumniate"; the
Greek expresses malice shown in deeds as well as in words. It is
translated, "despitefully use,"
conversation—life, conduct.
in Christ—who is the very element of
your life as Christians. "In Christ" defines "good." It is your good
walk as Christians, not as citizens, that calls forth malice
(
17. better—One may object, I would not bear it so ill if I had deserved it. Peter replies, it is better that you did not deserve it, in order that doing well and yet being spoken against, you may prove yourself a true Christian [Gerhard].
if the will of God be so—rather as the
optative is in the oldest manuscripts, "if the will of God should will
it so." Those who honor God's will as their highest law (
18. Confirmation of
For—"Because." That is "better,"
Christ—the Anointed Holy One of God; the Holy suffered for sins, the Just for the unjust.
also—as well as yourselves (
once—for all; never again to suffer. It is "better" for us also once to suffer with Christ, than for ever without Christ We now are suffering our "once"; it will soon be a thing of the past; a bright consolation to the tried.
for sins—as though He had Himself
committed them. He exposed Himself to death by His "confession," even
as we are called on to "give an answer to him that asketh a reason of
our hope." This was "well-doing" in its highest manifestation. As He
suffered, "The Just," so we ought willingly to suffer, for
righteousness' sake (
that he might bring us to God—together
with Himself in His ascension to the right hand of God (
put to death—the means of His bringing us to God.
in the flesh—that is, in respect to the life of flesh and blood.
quickened by the Spirit—The oldest
manuscripts omit the Greek article. Translate with the
preposition "in," as the antithesis to the previous "in the
flesh" requires, "IN spirit," that is,
in respect to His Spirit. "Put to death" in the former mode of
life; "quickened" in the other. Not that His Spirit ever died and
was quickened, or made alive again, but whereas He had lived
after the manner of mortal men in the flesh, He began to live a
spiritual "resurrection" (
20. once—not in the oldest manuscripts.
when … the long-suffering of God waited in the days of Noah—Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alford's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing—(
wherein—literally, "(by having entered) into which."
eight—seven (the sacred number) with ungodly Ham.
few—so now.
souls—As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water—The same water which
drowned the unbelieving, buoyed up the ark in which the eight were
saved. Not as some translate, "were brought safe through the
water." However, the sense of the preposition may be as in
21. whereunto—The oldest manuscripts
read, "which": literally, "which (namely, water, in general;
being) the antitype (of the water of the flood) is now saving (the
salvation being not yet fully realized by us, compare
not the, &c.—"flesh" bears the
emphasis. "Not the putting away of the filth of the flesh" (as
is done by a mere water baptism, unaccompanied with the Spirit's
baptism, compare
answer—Greek, "interrogation";
referring to the questions asked of candidates for baptism;
eliciting a confession of faith "toward God" and a renunciation of
Satan ([Augustine, The Creed,
4.1]; [Cyprian, Epistles, 7,
To Rogatianus]), which, when flowing from "a good conscience,"
assure one of being "saved." Literally, "a good conscience's
interrogation (including the satisfactory answer) toward God." I
prefer this to the translation of Wahl,
Alford and others, "inquiry of a
good conscience after God": not one of the parallels alleged,
not even
by the resurrection of Jesus—joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.
22. (
gone—(
CHAPTER 4
As the end is near, cultivate self-restraint, watchful prayerfulness, charity, hospitality, scriptural speech, ministering to one another according to your several gifts to the glory of God: Rejoicing patience under suffering.
1. for us—supported by some oldest manuscripts and versions, omitted by others.
in the flesh—in His mortal body of humiliation.
arm—(
the same mind—of suffering with patient willingness what God wills you to suffer.
he that hath suffered—for instance, Christ first, and in His person the believer: a general proposition.
hath ceased—literally, "has been made
to cease," has obtained by the very fact of His having suffered
once for all, a cessation from sin, which had heretofore lain on
Him (
2. That he, &c.—"That he (the
believer, who has once for all obtained cessation from sin by
suffering, in the person of Christ, namely, in virtue of his union with
the crucified Christ) should no longer live the rest of his time in the
flesh to the lusts of men, but to the will of God" as his rule.
"Rest of his time in the flesh" (the Greek has the
preposition "in" here, not in
3. may suffice—Greek, "is sufficient." Peter takes the lowest ground: for not even the past time ought to have been wasted in lust; but since you cannot recall it, at least lay out the future to better account.
us—omitted in oldest manuscripts.
wrought—Greek, "wrought out."
Gentiles—heathen: which many of you were.
when, &c.—"walking as ye have done [Alford] in lasciviousness"; the Greek means petulant, immodest, wantonness, unbridled conduct: not so much filthy lust.
excess of wine—"wine-bibbings" [Alford].
abominable—"nefarious," "lawless
idolatries," violating God's most sacred law; not that all
Peter's readers (see on
4. Wherein—In respect to which
abandonment of your former walk (
run not with them—eagerly, in troops [Bengel].
excess—literally, "profusion"; a sink: stagnant water remaining after an inundation.
riot—profligacy.
speaking evil—charging you with pride,
singularity, hypocrisy, and secret crimes (
5. They who now call you to account falsely,
shall have to give account themselves for this very evil-speaking
(
ready—very speedily (
6. For—giving the reason for
gospel preached also to …
dead—as well as to them now living, and to them that shall be
found alive at the coming of the Judge. "Dead" must be taken in the
same literal sense as in
7. Resuming the idea in
the end of all things—and therefore
also of the wantonness (
sober—"self-restrained." The opposite
duties to the sins in
watch—Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.
prayer—Greek, "prayers"; the end for which we should exercise vigilance.
8. above all things—not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Translate as Greek, "Having your mutual (literally, 'towards yourselves') charity intense." He presupposes its existence among them; he urges them to make it more fervent.
charity shall cover the multitude,
&c.—The oldest manuscripts have "covereth." Quoted from
9. (
without grudging—Greek, "murmuring." "He that giveth, let him do it with simplicity," that is open-hearted sincerity; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favor we have conferred in him.
10. every—"even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (literally, "gift of grace," that is, gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward for the edifying of the whole, not receiving the gift merely for his own use.
minister the same—not discontentedly envying or disparaging the gift of another.
one to another—Greek as in
stewards—referring to
11. If any … speak—namely, as a prophet, or divinely taught teacher in the Church assembly.
as the, &c.—The Greek has
no article: "as oracles of God." This may be due to Greek:
"God," having no article, it being a principle when a governed noun
omits the Greek article that the governing noun should omit it,
too. In
minister—in acts; the other sphere of spiritual activity besides speaking.
as of—"out of" the store of his
"strength" (Greek, physical power in relation to outward
service, rather than moral and intellectual "ability"; so in
giveth—Greek, "supplieth"; originally said of a choragus, who supplied the chorus with all necessaries for performing their several parts.
that God in all things may be glorified—the final end of all a Christian's acts.
through Jesus Christ—the mediator through whom all our blessings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorified in us and our sayings and doings.
to whom—Christ.
be—Greek, "is."
for ever and ever—Greek, "unto the ages of the ages."
12. strange—they might think it strange that God should allow His chosen children to be sore tried.
fiery trial—like the fire by which metals are tested and their dross removed. The Greek adds, "in your case."
which is to try you—Greek, "which is taking place for a trial to you." Instead of its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it—a consolatory reflection.
13. inasmuch as—The oldest manuscripts read, "in proportion as"; "in as far as" ye by suffering are partakers of Christ's sufferings, that is, by faith enter into realizing fellowship with them; willingly for His sake suffering as He suffered.
with exceeding joy—Greek,
"exulting joy"; now ye rejoice amidst sufferings; then ye
shall EXULT, for ever free from
sufferings (
14. for—Greek, "IN the name of Christ," namely, as Christians
(
reproached—Reproach affects noble minds more than loss of goods, or even bodily sufferings.
the spirit … upon you—the same
Spirit as rested on Christ (
and of God—Greek, "and the (Spirit) of God"; implying that the Spirit of glory (which is Christ's Spirit) is at the same time also the Spirit of God.
on their part he is evil spoken of, but on your
part he is glorified—omitted in the two oldest Greek
manuscripts and Syriac and Coptic versions, but supported
by one very old manuscript, Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," literally,
"blasphemed"; not merely do they "speak against you," as in
15. But—Greek, "For." "Reproached
in the name of Christ" I say (
as … as … as … as—the "as" twice in italics is not in the Greek. The second Greek, "as," distinguishes the class "busybody in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, might readily step out of their own calling and make themselves judges of the acts of unbelievers. Literally, "a bishop in what is (not his own, but) another's" province; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns.
16. a Christian—the name given in
contempt first at Antioch.
let him not be ashamed—though the
world is ashamed of shame. To suffer for one's own faults is no honor
(
but let him glorify God—not merely glory in persecution; Peter might have said as the contrast, "but let him esteem it an honor to himself"; but the honor is to be given to God, who counts him worthy of such an honor, involving exemption from the coming judgments on the ungodly.
on this behalf—The oldest manuscripts and Vulgate read, "in this name," that is, in respect of suffering for such a name.
17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time—Greek, "season," "fit time."
judgment must begin at the house of
God—the Church of living believers. Peter has in mind
if … at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.
gospel of God—the very God who is to judge them.
18. scarcely—Compare "so as by fire,"
ungodly—having no regard for God; negative description.
sinner—loving sin; positive; the same man is at once God-forgetting and sin-loving.
appear—in judgment.
19. General conclusion from
let them—Greek, "let them
also," "let even them," as well as those not suffering.
Not only under ordinary circumstances, but also in time of
suffering, let believers commit. (Compare Note, see
on
according to the will of God—(See on
faithful—to His covenant promises.
Creator—who is therefore also our
Almighty Preserver. He, not we, must keep our souls. Sin
destroyed the original spiritual relation between creature and Creator,
leaving that only of government. Faith restores it; so that the
believer, living to the will of God (
CHAPTER 5
1. elders—alike in office and age (
I … also an elder—To put one's
self on a level with those whom we exhort, gives weight to one's
exhortations (compare
witness—an eye-witness of
Christ's sufferings, and so qualified to exhort you to believing
patience in suffering for well-doing after His example (
also—implying the righteous recompense corresponding to the sufferings.
partaker of the glory—according to Christ's promise; an earnest of which was given in the transfiguration.
2. Feed—Greek, "Tend as a
shepherd," by discipline and doctrine. Lead, feed, heed: by prayer,
exhortation, government, and example. The dignity is marked by the term
"elder"; the duties of the office, to tend or
oversee, by "bishop." Peter has in mind Christ's
injunction to him, "Feed (tend) My sheep … Feed
(pasture) My lambs" (
which is among you—While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."
oversight—Greek, "bishopric," or duty of bishops, that is, overseer.
not by constraint—Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria].
willingly—One oldest manuscript,
Vulgate, Syriac, and Coptic, add, "as God would have it
to be done" (
not for filthy lucre—(
of a ready mind—promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.
3. being lords—Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."
God's heritage—Greek,
"the inheritances," that is, the portions of the Church
committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next
clause. However, in
being—Greek, "becoming."
ensamples—the most effective
recommendation of precept (
4. And—"And so": as the result of "being
ensamples" (
chief Shepherd—the title peculiarly Christ's own, not Peter's or the pope's.
when … shall
appear—Greek, "be manifested" (
crown—Greek,
"stephanos," a garland of victory, the prize in the
Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our
crown is distinguished from theirs in that it is "incorruptible"
and "fadeth not away," as the leaves of theirs soon did. "The crown
of life." Not a kingly "crown" (a different Greek
word, diadema): the prerogative of the Lord Jesus (
glory—Greek, "the
glory," namely, to be then revealed (
that fadeth not away—Greek,
"amaranthine" (compare
5. ye younger—The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [Mosheim]. There is no Scripture sanction for "younger" meaning laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Yea—to sum up all my exhortations in one.
be subject—omitted in the oldest
manuscripts and versions, but Tischendorf quotes the Vatican manuscript for
it. Then translate, "Gird (
God resisteth the proud—Quoted, as
6. under the mighty hand—afflicting you
(
in due time—Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.
7. Casting—once for all: so the Greek aorist.
care—"anxiety? The advantage flowing
from humbling ourselves under God's hand (
careth for you—literally
"respecting you." Care is a burden which faith casts off the man
on his God. Compare
careth—not so strong a Greek word as the previous Greek "anxiety."
8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.
Be sober … vigilant—"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [Bengel].
because—omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version.
adversary—literally, "opponent in a
court of justice" (
roaring lion—implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.
walketh about—(
devour—entangle in worldly "care"
(
9. (
steadfast—Compare established in the
truth,"
knowing, &c.—"encouragement not to
faint in afflictions": your brethren suffer the same; nothing beyond
the common lot of Christians befalls you (
are—are being accomplished according to the appointment of God.
in the world—lying in the wicked one,
and therefore necessarily the scene of "tribulation" (
10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.
But—Only do you watch and resist the foe: God will perform the rest [Bengel].
of all grace—(Compare
by—Greek, "in." Christ is He
in virtue of whom, and in union with whom, believers are
called to glory. The opposite is "in the world" (
after that ye have suffered—Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.
a while—short and inconsiderable, as compared with the glory.
perfect, &c.—The two oldest
manuscripts, and Vulgate and Coptic versions, read,
"shall perfect (so that there shall be nothing defective
in you), stablish, strengthen," and omit "settle," literally, "ground,"
or "fix on a foundation." Alford reads
it in spite of the oldest manuscripts The authority of the latter I
prefer; moreover the climax seems to require rather a verb of
completing the work of grace, than, as the Greek means,
founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to
watch and resist the foe, God Himself must really
do all in and through you. The same God who begins must Himself
complete the work. The Greek for "stablish" (so as to be
"steadfast in the faith,"
11. To him—emphatic. To Him and Him
alone: not to ourselves. Compare "Himself," see on
glory and—omitted in the oldest manuscripts and versions.
dominion—Greek, "the
might" shown in so "perfecting," you,
12. Silvanus—Silas, the companion
of Paul and Timothy: a suitable messenger by whom to confirm, as Peter
here does, Paul's doctrine of "the true grace of God" in the
same churches (compare
as I suppose—Join "faithful unto you [Steiger], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [Birks].
briefly—Greek, "in few
(words)," as compared with the importance of the subject (
exhorting—not so much formally teaching doctrines, which could not be done in so "few words."
testifying—bearing my testimony in
confirmation (so the Greek compound verb implies) of that
truth which ye have already heard from Paul and Silas (
that this—of which I have just
written, and of which Paul before testified to you (whose testimony,
now that he was no longer in those regions, was called in question
probably by some; compare
wherein ye stand—The oldest
manuscripts read imperatively, "Stand ye." Literally,
"into which (having been already admitted,
13. The … at Babylon—Alford, Bengel, and
others translate, "She that is elected together with you in Babylon,"
namely, Peter's wife, whom he led about with him in his
missionary journeys. Compare
Babylon—The Chaldean Babylon on the
Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof
that Rome is not meant as Papists assert; compare Lightfoot sermon. How unlikely that in a
friendly salutation the enigmatical title of Rome given in
prophecy (John,
14. kiss of charity—
Peace—Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from salvation) was Christ's own salutation after the resurrection, and from Him Peter derives it.
be with you all that are in Christ
Jesus—The oldest manuscripts omit "Jesus." In
THE SECOND EPISTLE GENERAL OF
PETER
Commentary by A. R. Faussett
INTRODUCTION
Authenticity and
genuineness.—If not a gross imposture, its own internal
witness is unequivocal in its favor. It has Peter's name and
apostleship in its heading: not only his surname, but his original name
Simon, or Simeon, he thus, at the close of his life,
reminding his readers who he originally was before his call. Again, in
Traces of acquaintance with it appear in the earliest
Fathers. Hermas [Similitudes,
6.4] (compare
The books disputed (Antilegomena), as
distinguished from those universally recognized (Homologoumena),
are Epistles Second Peter, James, Second and Third John, Jude, the
Apocalypse, Epistle to Hebrews (compare Eusebius [Ecclesiastical History, 3.3,25]).
The Antilegomena stand in quite a different class from the
Spurious; of these there was no dispute, they were
universally rejected; for example, the Shepherd of Hermas, the
Revelation of Peter, the Epistle of Barnabas. Cyril of Jerusalem (A.D. 348) enumerates seven Catholic Epistles,
including Second Peter; so also Gregory
Nazianzen (A.D. 389), and Epiphanius (A.D. 367). The oldest Greek
manuscripts extant (of the fourth century) contain the
Antilegomena. Jerome [On
Illustrious Men], conjectured, from a supposed difference of style
between the two Epistles, that Peter, being unable to write
Greek, employed a different translator of his Hebrew
dictation in the Second Epistle, and not the same as translated the
First into Greek. Mark is said to have been his translator in
the case of the Gospel according to Mark; but this is all gratuitous
conjecture. Much of the same views pervade both Epistles. In both alike
he looks for the Lord's coming suddenly, and the end of the world
(compare
It is not strange that distinctive
peculiarities of STYLE should mark
each Epistle, the design of both not being the same. Thus the
sufferings of Christ are more prominent in the First Epistle,
the object there being to encourage thereby Christian sufferers; the
glory of the exalted Lord is more prominent in the Second, the
object being to communicate fuller "knowledge" of Him as the antidote
to the false teaching against which Peter warns his readers. Hence His
title of redemption, "Christ," is the one employed in the First
Epistle; but in the Second Epistle, "the Lord." Hope is
characteristic of the First Epistle; full knowledge, of the
Second Epistle. In the First Epistle he puts his apostolic
authority less prominently forward than in the Second, wherein his
design is to warn against false teachers. The same difference is
observable in Paul's Epistles. Contrast
Striking verbal coincidences occur: compare
Moreover, more verbal coincidences with the speeches
of Peter in Acts occur in this Second, than in the First
Epistle. Compare Greek, "obtained,"
The testimony of Jude,
The date, from what
has been said, would be about A.D. 68 or
69, about a year after the first, and shortly before the destruction of
Jerusalem, the typical precursor of the world's end, to which
Object.—In
The germs of Carpocratian and Gnostic heresies
already existed, but the actual manifestation of these heresies is
spoken of as future (
Though altogether distinct in aim from the First
Epistle, yet a connection may be traced. The neglect of the warnings to
circumspection in the walk led to the evils foretold in the Second
Epistle. Compare the warning against the abuse of Christian
freedom,
CHAPTER 1
1. Simon—the Greek form: in
oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in
servant—"slave": so Paul,
to them, &c.—He addresses a wider
range of readers (all believers) than in the First Epistle,
obtained—by grace. Applied by
Peter to the receiving of the apostleship, literally, "by
allotment": as the Greek is,
like precious—"equally precious" to
all: to those who believe, though not having seen Christ, as well as to
Peter and those who have seen Him. For it lays hold of the same
"exceeding great and precious promises," and the same
"righteousness of God our Saviour." "The common salvation
… the faith once delivered unto the saints" (
with us—apostles and eye-witnesses
(
through—Greek, "in." Translate,
as the one article to both nouns requires, "the righteousness of Him
who is (at once) our God and (our) Saviour." Peter,
confirming Pau;'s testimony to the same churches, adopts Paul's
inspired phraseology. The Gospel plan sets forth God's
righteousness, which is Christ's righteousness, in the brightest
light. Faith has its sphere IN it as its
peculiar element: God is in redemption "righteous," and at the same
time a "Saviour"; compare
2. Grace … peace—(
through—Greek, "in": the sphere IN which alone grace and peace can be multiplied.
knowledge—Greek, "full knowledge."
of God, and of Jesus our Lord—The
Father is here meant by "God," but the Son in
3. According as, &c.—Seeing that
[Alford]. "As He hath given us
ALL things (needful) for life and
godliness, (so) do you give us ALL
diligence," &c. The oil and flame are given wholly of grace by God,
and "taken" by believers: their part henceforth is to "trim their
lamps" (compare
life and godliness—Spiritual
life must exist first before there can be true godliness.
Knowledge of God experimentally is the first step to life
(
called us—(
to glory and virtue—rather,
"through (His) glory." Thus English Version reads as one
oldest manuscript. But other oldest manuscripts and Vulgate
read, "By His own (peculiar) glory and virtue"; being the
explanation of "His divine power"; glory and moral
excellency (the same attribute is given to God in
4. Whereby, &c.—By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [Bengel]. Precious promises are the object of precious faith.
given—The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.
by these—promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled.
might, &c.—Greek, "that ye
MAY become partakers of the divine
nature," even now in part; hereafter perfectly;
the divine nature—not God's essence,
but His holiness, including His "glory" and "virtue,"
escaped the corruption—which involves
in, and with itself, destruction at last of soul and body; on
"escaped" as from a condemned cell, compare
through—Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.
5. And beside this—rather, "And for this
very reason," namely, "seeing that His divine power hath given unto us
all things that pertain to life and godliness" (
giving—literally, "introducing," side
by side with God's gift, on your part "diligence." Compare an
instance,
all—all possible.
add—literally, "minister
additionally," or, abundantly (compare Greek,
to—Greek, "in"; "in the
possession of your faith, minister virtue. Their faith
(answering to "knowledge of Him,"
virtue—moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.
and to—Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.
6. Greek, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will, let there be the practical fruit of self-control as to one's lusts and passions. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "And in your patient endurance godliness"; it is not to be mere stoical endurance, but united to [and flowing from] God-trusting [Alford].
7. "And in your godliness brotherly kindness";
not suffering your godliness to be moroseness, nor a sullen solitary
habit of life, but kind, generous, and courteous [Alford]. Your natural affection and brotherly
kindness are to be sanctified by godliness. "And in your
brotherly kindness love," namely, to all men, even to enemies,
in thought, word, and deed. From brotherly kindness we are to go
forward to love. Compare
8. be—Greek, "subsist" that is,
supposing these things to have an actual subsistence in you;
"be" would express the mere matter-of-fact being (
abound—more than in others; so the Greek.
make—"render," "constitute you," habitually, by the very fact of possessing these graces.
barren—"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.
unfruitful in—rather, … in
respect to, "The full knowledge (Greek) of Christ" is
the goal towards which all these graces tend. As their
subsisting in us constitutes us not barren or idle, so
their abounding in us constitutes us not unfruitful in
respect to it. It is through doing His will, and so becoming
like Him, that we grow in knowing Him (
9. But—Greek, "For." Confirming
the need of these graces (
he that lacketh—Greek, "he to whom these are not present."
blind—as to the spiritual realities of the unseen world.
and cannot see afar off—explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.
forgotten—Greek, "contracted forgetfulness," wilful and culpable obliviousness.
that he was purged—The continually
present sense of one's sins having been once for all forgiven, is the
strongest stimulus to every grace (
10. Wherefore—seeking the blessed
consequence of having, and the evil effects of not having, these graces
(
the rather—the more earnestly.
brethren—marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical.
give diligence—The Greek aorist implies one lifelong effect [Alford].
to make—Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God's part, and would be in the active.
your calling and election sure—by
ministering additionally in your faith virtue, and in your virtue
knowledge, &c. God must work all these graces in us, yet not so
that we should be mere machines, but willing instruments
in His hands in making His election of us "secure." The ensuring
of our election is spoken of not in respect to God, whose
counsel is steadfast and everlasting, but in respect to our
part. There is no uncertainty on His part, but on ours the only
security is our faith in His promise and the fruits of the
Spirit (
fall—Greek, "stumble" and fall
finally (
11. an entrance—rather as Greek, "the entrance" which ye look for.
ministered—the same verb as in
abundantly—Greek, "richly." It
answers to "abound,"
12. Wherefore—as these graces are so
necessary to your abundant entrance into Christ's kingdom (
I will not be negligent—The oldest
manuscripts read, "I will be about always to put you in
remembrance" (an accumulated future: I will regard you as always
needing to be reminded): compare "I will endeavor,"
in the present truth—the Gospel
truth now present with you: formerly promised to Old Testament
believers as about to be, now in the New Testament actually
present with, and in, believers, so that they are "established" in
it as a "present" reality. Its importance renders frequent monitions
never superfluous: compare Paul's similar apology,
13. Yea—Greek, "But"; though "you
know" the truth (
this tabernacle—soon to be taken down
(
by—Greek, "in" (compare
14. shortly I must put off—Greek,
"the putting off (as a garment) of my tabernacle is speedy": implying a
soon approaching, and also a sudden death (as a violent
death is). Christ's words,
15. endeavour—"use my diligence": the
same Greek word as in
decease—"departure." The very word
("exodus") used in the Transfiguration, Moses and Elias conversing
about Christ's decease (found nowhere else in the New
Testament, but
that ye may be able—by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.
always—Greek, "on each occasion": as often as occasion may require.
to have … in remembrance—Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.
16. For—reason why he is so earnest that the remembrance of these things should be continued after his death.
followed—out in detail.
cunningly devised—Greek,
"devised by (man's) wisdom"; as distinguished from what
the Holy Ghost teaches (compare
fables—as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth.
when we made known unto you—not that
Peter himself had personally taught the churches in Pontus,
Galatia, &c., but he was one of the apostles whose testimony was
borne to them, and to the Church in general, to whom this
Epistle is addressed (
power—the opposite of "fables";
compare the contrast of "word" and "power,"
were—Greek, "were made."
eye-witnesses—As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.
his—emphatical (compare Greek): "THAT great One's majesty."
17. received … honour—in the voice that spake to Him.
glory—in the light which shone around Him.
came—Greek, "was borne": the
same phrase occurs only in
such a voice—as he proceeds to describe.
from the excellent glory—rather as
Greek, "by (that is, uttered by) the magnificent glory (that is,
by God: as His glorious manifested presence is often called by
the Hebrews "the Glory," compare "His Excellency,"
in whom—Greek, "in regard
to whom" (accusative case); but
I am—Greek aorist, past time, "My good pleasure rested from eternity."
18. which came—rather as Greek, "we heard borne from heaven."
holy mount—as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.
we—emphatical: we, James and John, as well as myself.
19. We—all believers.
a more sure—rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.
whereunto—to which word of prophecy,
primarily the Old Testament in Peter's day; but now also in our
day the New Testament, which, though brighter than the Old Testament
(compare
dark—The Greek implies
squalid, having neither water nor light: such spiritually is the
world without, and the smaller world (microcosm) within, the heart in
its natural state. Compare the "dry places"
dawn—bursting through the darkness.
day star—Greek, the morning
star," as
in your hearts—Christ's arising in
the heart by His Spirit giving full assurance, creates spiritually
full day in the heart, the means to which is prayerfully giving heed
to the word. This is associated with the coming of the day of
the Lord, as being the earnest of it. Indeed, even our
hearts shall not fully realize Christ in all His
unspeakable glory and felt presence, until He shall come (
20. "Forasmuch as ye know this" (
first—the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.
is—Greek, not the simple verb,
to be, but to begin to be, "proves to be," "becometh." No
prophecy is found to be the result of "private (the mere individual
writer's uninspired) interpretation" (solution), and so
origination. The Greek noun epilusis, does not
mean in itself origination; but that which the sacred writer
could not always fully interpret, though being the speaker or
writer (as
21. came not in old time—rather, "was never at any time borne" (to us).
by the will of man—alone.
holy—One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.
moved—Greek, "borne" (along) as
by a mighty wind:
CHAPTER 2
1. But—in contrast to the prophets
"moved by the Holy Ghost" (
also—as well as the true prophets
(
among the people—Israel: he is writing
to believing Israelites primarily (see on
there shall be—Already symptoms of the
evil were appearing (
false teachers—teachers of falsehood.
In contrast to the true teachers, whom he exhorts his readers to give
heed to (
who—such as (literally, "the which") shall.
privily—not at first openly and
directly, but by the way, bringing in error by the side
of the true doctrine (so the Greek): Rome objects, Protestants
cannot point out the exact date of the beginnings of the false
doctrines superadded to the original truth; we answer, Peter foretells
us it would be so, that the first introduction of them would be
stealthy and unobserved (
damnable—literally, "of destruction";
entailing destruction (
heresies—self-chosen doctrines,
not emanating from God (compare "will-worship,"
even—going even to such a
length as to deny both in teaching and practice. Peter
knew, by bitter repentance, what a fearful thing it is to deny the Lord
(
denying—Him whom, above all others, they ought to confess.
Lord—"Master and Owner"
(Greek), compare
bought them—Even the ungodly were
bought by His "precious blood." It shall be their bitterest
self-reproach in hell, that, as far as Christ's redemption was
concerned, they might have been saved. The denial of His
propitiatory sacrifice is included in the meaning (compare
bring upon themselves—compare "God
bringing in the flood upon the world,"
swift—swiftly descending: as the
Lord's coming shall be swift and sudden. As the ground swallowed up
Korah and Dathan, and "they went down quick into the pit."
Compare
2. follow—out: so the Greek.
pernicious ways—The oldest manuscripts
and Vulgate read, "licentiousness" (
by reason of whom—"on account of whom," namely, the followers of the false teachers.
the way of truth shall be evil spoken
of—"blasphemed" by those without, who shall lay on
Christianity itself the blame of its professors' evil practice.
Contrast
3. through, &c.—Greek, "IN covetousness" as their element (
of a long time—in God's eternal
purpose. "Before of old ordained to condemnation" (
lingereth not—though sinners think it lingers; "is not idle."
damnation—Greek, "destruction"
(see on
slumbereth not—though sinners slumber.
4. if—The apodosis or consequent member
of the sentence is not expressed, but is virtually contained in
angels—the highest of intelligent
creatures (compare with this verse,
hell—Greek, "Tartarus":
nowhere else in New Testament or the Septuagint: equivalent to
the usual Greek, "Gehenna." Not inconsistent with
delivered—as the judge delivers the
condemned prisoner to the officers (
into chains—(
5. eighth—that is, Noah, and seven others. Contrasted with the densely peopled "world of the ungodly."
preacher—not only "righteous" himself
(compare
6. with, &c.—"TO overthrow" [Alford].
ensample—"of (the fate that should
befall) those who in after-time should live ungodly." Compare
7. just—righteous.
filthy conversation—literally,
"behavior in licentiousness" (
the wicked—Greek, "lawless": who set at defiance the laws of nature, as well as man and God. The Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Rahab's case.
8. vexed—Greek, "tormented."
9. knoweth how—He is at no loss for means, even when men see no escape.
out of—not actually from.
temptations—trials.
to be punished—Greek, "being
punished": as the fallen angels (
10. chiefly—They especially will
be punished (
after—following after.
lust of uncleanness—defilement: "hankering after polluting and unlawful use of the flesh" [Alford].
government—Greek, "lordship,"
"dominion" (
Presumptuous—Greek, "Darers." Self-will begets presumption. Presumptuously daring.
are not afraid—though they are so
insignificant in might; Greek, "tremble not" (
speak evil of—Greek, "blaspheme."
dignities—Greek, "glories."
11. which are—though they are.
greater—than these blasphemers. Jude
instances Michael (
railing accusation—Greek,
"blaspheming judgment" (
against them—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory.
before the Lord—In the presence of the
Lord, the Judge, in reverence, they abstain from judgment [Bengel]. Judgment belongs to God, not the
angels. How great is the dignity of the saints who, as Christ's
assessors, shall hereafter judge angels! Meanwhile, railing
judgments, though spoken with truth, against dignities, as
being uttered irreverently, are of the nature of "blasphemies"
(Greek,
12. (
But—In contrast to the "angels,"
brute—Greek, "irrational." In contrast to angels that "excel in strength."
beasts—Greek, "animals"
(compare
natural—transposed in the oldest
manuscripts, "born natural," that is, born naturally so: being in
their very nature (that is, naturally) as such (irrational
animals), born to be taken and destroyed (Greek, "unto capture
and destruction," or corruption, see on
speak evil of—Greek, "in the
case of things which they understand not." Compare the same
presumption, the parent of subsequent Gnostic error, producing an
opposite, though kindred, error, the worshipping of good angels":
13. receive—"shall carry off as their due."
reward of—that is, for their
"unrighteousness" [Alford]. Perhaps it
is implied, unrighteousness shall be its own reward or
punishment. "Wages of unrighteousness" (
in the daytime—Translate as
Greek, "counting the luxury which is in the daytime (not
restricted to night, as ordinary revelling. Or as Vulgate
and Calvin, "the luxury which is but
for a day": so
Spots—in themselves.
blemishes—disgraces: bringing blame (so the Greek) on the Church and on Christianity itself.
sporting themselves—Greek, "luxuriating."
with—Greek, "in."
deceivings—or else passively,
"deceits": luxuries gotten by deceit. Compare
14. full of adultery—literally, "full of an adulteress," as though they carried about adulteresses always dwelling in their eyes: the eye being the avenue of lust [Horneius]. Bengel makes the adulteress who fills their eyes, to be "alluring desire."
that cannot cease—"that cannot be made to cease from sin."
beguiling—"laying baits for."
unstable—not firmly established in faith and piety.
heart—not only the eyes, which
are the channel, but the heart, the fountain head of lust.
covetous practices—The oldest manuscripts read singular, "covetousness."
cursed children—rather as Greek, "children of curse," that is, devoted to the curse. Cursing and covetousness, as in Balaam's case, often go together: the curse he designed for Israel fell on Israel's foes and on himself. True believers bless, and curse not, and so are blessed.
15. have—Some of the seducers are spoken of as already come, others as yet to come.
following—out: so the Greek.
the way—(
son of Bosor—the same as Beor
(
loved the wages of unrighteousness—and therefore wished (in order to gain them from Balak) to curse Israel whom God had blessed, and at last gave the hellish counsel that the only way to bring God's curse on Israel was to entice them to fleshly lust and idolatry, which often go together.
16. was rebuked—Greek, "had a rebuke," or conviction; an exposure of his specious wickedness on his being tested (the root verb of the Greek noun means to "convict on testing").
his—Greek, "his own": his own beast convicted him of his own iniquity.
ass—literally, "beast of burden"; the ass was the ordinary animal used in riding in Palestine.
dumb—Greek, "voiceless-speaking in man's voice"; marking the marvellous nature of the miracle.
forbade—literally, "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy; the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast—a dumb beast forbidding an inspired prophet!
17. (
wells—"clouds" in Jude; both
promising (compare
clouds—The oldest manuscripts and
versions read, "mists," dark, and not transparent and bright as
"clouds" often are, whence the latter term is applied sometimes to the
saints; fit emblem of the children of darkness. "Clouds" is a
transcriber's correction from
mist—blackness; "the chilling horror accompanying darkness" [Bengel].
18. allure—Greek, "lay baits for."
through—Greek, "in"; the lusts of the flesh being the element IN which they lay their baits.
much wantonness—Greek, "by licentiousness"; the bait which they lay.
clean escaped—Greek, "really
escaped." But the oldest manuscripts and Vulgate read,
"scarcely," or "for but a little time"; scarcely have they escaped from
them who live in error (the ungodly world), when they are allured by
these seducers into sin again (
19. promise …
liberty—(Christian)—These promises are instances of
their "great swelling words" (
corruption—(See on
of whom—"by whatever … by the same," &c.
20. after they—the seducers
"themselves" have escaped (
pollutions—which bring "corruption"
(
through—Greek, "in."
knowledge—Greek, "full and accurate knowledge."
the Lord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from whom they fall.
latter end is worse … than the
beginning—Peter remembers Christ's words. "Worse" stands
opposed to "better" (
21. the way of righteousness—"the way of
truth" (
turn—back again; so the Greek.
from the holy commandment—the Gospel which enjoins holiness; in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate [Tittmann].
delivered—once for all; admitting no turning back.
22. But—You need not wonder at the
event; for dogs and swine they were before, and dogs and
swine they will continue. They "scarcely" (
CHAPTER 3
1. now—"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [Bengel].
unto you—The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.
pure—literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." Alford explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards.
by way of—Greek, "in," "in
putting you in remembrance" (
2. prophets—of the Old Testament.
of us—The oldest manuscripts and
Vulgate read, "And of the commandment of the Lord and Saviour
(declared) by YOUR apostles" (so
"apostle of the Gentiles,"
3. Knowing this first—from the word of the apostles.
shall come—Their very scoffing shall confirm the truth of the prediction.
scoffers—The oldest manuscripts and
Vulgate add, "(scoffers) in (that is, 'with')
scoffing." As
walking after their own lusts—(
4. (Compare
Where—implying that it ought to have taken place before this, if ever it was to take place, but that it never will.
the promise—which you, believers, are
so continually looking for the fulfilment of (
his—Christ's; the subject of prophecy from the earliest days.
the fathers—to whom the promise was made, and who rested all their hopes on it.
all things—in the natural world; skeptics look not beyond this.
as they were—continue as they do; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from "the beginning of creation." The "scoffers" here are not necessarily atheists, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulfilment of God's word at all.
5. Refutation of their scoffing from Scripture history.
willingly—wilfully; they do not wish to know. Their ignorance is voluntary.
they … are ignorant of—in
contrast to
by the word of God—not by a fortuitous concurrence of atoms [Alford].
of old—Greek, "from of old";
from the first beginning of all things. A confutation of their
objection, "all things continue as they were FROM THE BEGINNING OF CREATION." Before the flood,
the same objection to the possibility of the flood might have been
urged with the same plausibility: The heavens (sky) and earth have been
FROM OF OLD, how unlikely then that they
should not continue so! But, replies Peter, the flood came in
spite of their reasonings; so will the conflagration of the earth come
in spite of the "scoffers" of the last days, changing the whole order
of things (the present "world," or as Greek means, "order"), and
introducing the new heavens and earth (
earth standing out of—Greek, "consisting of," that is, "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of and above, them.
in, &c.—rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself [Tittmann].
6. Whereby—Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both) the then world perished (that is, in respect to its occupants, men and animals, and its then existing order: not was annihilated); for in the flood "the fountains of the great deep were broken up" from the earth (1) below, and "the windows of heaven" (2) above "were opened." The earth was deluged by that water out of which it had originally risen.
7. (Compare
which are now—"the postdiluvian
visible world." In contrast to "that then was,"
the same—Other oldest manuscripts read, "His" (God's).
kept in store—Greek, "treasured up."
reserved—"kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it.
8. be not ignorant—as those scoffers are
(
this one thing—as the consideration
of chief importance (
one day … thousand years—(
thousand years as one day—No delay
which occurs is long to God: as to a man of countless riches, a
thousand guineas are as a single penny. God's œonologe
(eternal-ages measurer) differs wholly from man's horologe
(hour-glass). His gnomon (dial-pointer) shows all the hours at
once in the greatest activity and in perfect repose. To Him the hours
pass away, neither more slowly, nor more quickly, than befits His
economy. There is nothing to make Him need either to hasten or delay
the end. The words, "with the Lord" (
9. slack—slow, tardy, late;
exceeding the due time, as though that time were already come.
his promise—which the scoffers cavil
at.
some—the "scoffers."
count—His promise to be the result of "slackness" (tardiness).
long-suffering—waiting until the full
number of those appointed to "salvation" (
to us-ward—The oldest manuscripts, Vulgate, Syriac, &c., read, "towards YOU."
any—not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance.
come—go and be received to
repentance: the Greek implies there is room for their
being received to repentance (compare Greek,
10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent, and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth).
will—emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL.
as a thief—Peter remembers and repeats
his Lord's image (
the heavens—which the scoffers say'
shall "continue" as they are (
with a great noise—with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame.
elements—the component materials of the world [Wahl]. However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by "elements," mentioned after "the heavens," are meant "the works therein," namely, the sun, moon, and stars (as Theophilus of Antioch [p. 22, 148, 228]; and Justin Martyr [Apology, 2.44], use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned [Bengel]. But as "elements" is not so used in Scripture Greek, perhaps it refers to the component materials of "the heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c.
melt—be dissolved, as in
the works … therein—of nature and of art.
11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God.
then—Some oldest manuscripts
substitute "thus" for "then": a happy refutation of the "thus" of the
scoffers,
shall be—Greek, "are being (in God's appointment, soon to be fulfilled) dissolved"; the present tense implying the certainty as though it were actually present.
what manner of men—exclamatory. How watchful, prayerful, zealous!
to be—not the mere Greek
substantive verb of existence (einai), but (huparchein)
denoting a state or condition in which one is supposed to
be [Tittmann]. What holy men ye ought to
be found to be, when the event comes! This is "the holy commandment"
mentioned in
conversation … godliness—Greek, plural: behaviors (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation.
12. hasting unto—with the utmost
eagerness desiring [Wahl], praying
for, and contemplating, the coming Saviour as at hand. The Greek
may mean "hastening (that is, urging onward [Alford]) the day of God"; not that God's eternal
appointment of the time is changeable, but God appoints us as
instruments of accomplishing those events which must be first before
the day of God can come. By praying for His coming, furthering the
preaching of the Gospel for a witness to all nations, and bringing in
those whom "the long-suffering of God" waits to save, we hasten the
coming of the day of God. The Greek verb is always in New
Testament used as neuter (as English Version here), not active;
but the Septuagint uses it actively. Christ says, "Surely
I come quickly. Amen." Our part is to speed forward this
consummation by praying, "Even so, come, Lord Jesus" (
the coming—Greek, "presence" of a person: usually, of the Saviour.
the day of God—God has given many myriads of days to men: one shall be the great "day of God" Himself.
wherein—rather as Greek, "on account of (or owing to) which" day.
heavens—the upper and lower regions of the sky.
melt—Our igneous rocks show that they were once in a liquid state.
13. Nevertheless—"But": in contrast to the destructive effects of the day of God stand its constructive effects. As the flood was the baptism of the earth, eventuating in a renovated earth, partially delivered from "the curse," so the baptism with fire shall purify the earth so as to be the renovated abode of regenerated man, wholly freed from the curse.
his promise—(
new heavens—new atmospheric heavens surrounding the renovated earth.
righteousness—dwelleth in that coming world as its essential feature, all pollutions having been removed.
14. that ye … be found of him—"in His sight" [Alford], at His coming; plainly implying a personal coming.
without spot—at the coming marriage
feast of the Lamb, in contrast to
blameless—(
in peace—in all its aspects, towards God, your own consciences, and your fellow men, and as its consequence eternal blessedness: "the God of peace" will effect this for you.
15. account … the long-suffering … is
salvation—is designed for the salvation of those yet to be
gathered into the Church: whereas those scoffers "count it (to be the
result of) slackness" on the Lord's part (
our beloved brother Paul—a beautiful instance of love and humility. Peter praises the very Epistles which contain his condemnation.
according to the wisdom given unto
him—adopting Paul's own language,
hath written—Greek aorist, "wrote," as a thing wholly past: Paul was by this time either dead, or had ceased to minister to them.
to you—Galatians, Ephesians,
Colossians, the same region as Peter addresses. Compare "in
peace,"
16. also in all his epistles—
in which—Epistles. The oldest manuscripts read the feminine relative (hais); not as Received Text (hois), "in which things."
some things hard to be understood—namely, in reference to Christ's coming, for example, the statements as to the man of sin and the apostasy, before Christ's coming. "Paul seemed thereby to delay Christ's coming to a longer period than the other apostles, whence some doubted altogether His coming" [Bengel]. Though there be some things hard to be understood, there are enough besides, plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places may be found most plain" [Augustine]. It is our own prejudice, foolish expectations, and carnal fancies, that make Scripture difficult [Jeremy Taylor].
unlearned—Not those wanting
human learning are meant, but those lacking the learning
imparted by the Spirit. The humanly learned have been often
most deficient in spiritual learning, and have originated many
heresies. Compare
unstable—not yet established in what they have learned; shaken by every seeming difficulty; who, in perplexing texts, instead of waiting until God by His Spirit makes them plain in comparing them with other Scriptures, hastily adopt distorted views.
wrest—strain and twist (properly with
a hand screw) what is straight in itself (for example,
other scriptures—Paul's Epistles were, therefore, by this time, recognized in the Church, as "Scripture": a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also were providentially prolonged, Paul's and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. The three first Gospels and Acts are included in "the other Scriptures," and perhaps all the New Testament books, save John and Revelation, written later.
unto their own destruction—not through
Paul's fault (
17. Ye—warned by the case of those
"unlearned and unstable" persons (
knowing … before—the event.
led away with—the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, "led away with" Peter and the other Jews in their hypocrisy.
wicked—"lawless," as in
fall from—(grace,
18. grow—Not only do not "fall from"
(
grace and … knowledge of … Christ—"the grace and knowledge of Christ" [Alford rightly]: the grace of which Christ is the author, and the knowledge of which Christ is the object.
for ever—Greek, "to the day of eternity": the day that has no end: "the day of the Lord," beginning with the Lord's coming.
THE FIRST GENERAL EPISTLE OF
JOHN
Commentary by A. R. Faussett
INTRODUCTION
Authorship.—Polycarp, the disciple of John [Epistle to the
Philippians, 7], quotes
The internal evidence is equally strong. Neither the
Gospel, nor this Epistle, can be pronounced an imitation; yet both, in
style and modes of thought, are evidently of the same mind. The
individual notices are not so numerous or obvious as in Paul's
writings, as was to be expected in a Catholic Epistle; but such
as there are accord with John's position. He implies his apostleship,
and perhaps alludes to his Gospel, and the affectionate tie which bound
him as an aged pastor to his spiritual "children"; and in
To whom
addressed.—Augustine
[The Question of the Gospels, 2.39], says this Epistle was
written to the Parthians. Bede,
in a prologue to the seven Catholic Epistles, says that Athanasius attests the same. By the Parthians
may be meant the Christians living beyond the Euphrates in the Parthian
territory, outside the Roman empire, "the Church at Babylon elected
together with (you)," the churches in the Ephesian region, the quarter
to which Peter addressed his Epistles (
Time and place of
writing.—This Epistle seems to have been written
subsequently to his Gospel as it assumes the reader's acquaintance with
the Gospel facts and Christ's speeches, and also with the special
aspect of the incarnate Word, as God manifest in the flesh
(
Contents.—The
leading subject of the whole is, fellowship with the Father and
the Son (
Though the Epistle is not directly polemical, the occasion which suggested his writing was probably the rise of Antichristian teachers; and, because he knew the spiritual character of the several classes whom he addresses, children, youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they believe, that so they may have the full privileges of believing.
Style.—His peculiarity is fondness for aphorism and repetition. His tendency to repeat his own phrase, arises partly from the affectionate, hortatory character of the Epistle; partly, also, from its Hebraistic forms abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul; also, from his childlike simplicity of spirit, which, full of his one grand theme, repeats, and dwells on it with fond delight and enthusiasm. Moreover as Alford well says, the appearance of uniformity is often produced by want of deep enough exegesis to discover the real differences in passages which seem to express the same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer, Christian life. Certain fundamental truths he recurs to again and again, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought which he reiterates, ever reverting to it, and viewing it, now under its positive, now under its negative, aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favorite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," "light" and "darkness," "life" and "death," "abide in Him": fellowship with the Father and Son, and with one another," is a favorite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorbing love: less adapted for active outward work, such as Paul's, than for spiritual service. He handles Christian verities not as abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the brethren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undialectic, gentle, consolatory, and loving: the reflection of the Spirit of Him on whose breast he lay at the last supper, and whose beloved disciple he was. Ewald in Alford, speaking of the "unruffled and heavenly repose" which characterizes this Epistle, says, "It appears to be the tone, not so much of a father talking with his beloved children, as of a glorified saint addressing mankind from a higher world. Never in any writing has the doctrine of heavenly love—a love working in stillness, ever unwearied, never exhausted—so thoroughly approved itself as in this Epistle."
John's place in the building
up of the church.—As Peter founded and Paul propagated, so
John completed the spiritual building. As the Old Testament puts
prominently forward the fear of God, so John, the last writer of
the New Testament, gives prominence to the love of God. Yet, as
the Old Testament is not all limited to presenting the fear of God, but
sets forth also His love, so John, as a representative of the
New Testament, while breathing so continually the spirit of love, gives
also the plainest and most awful warnings against sin, in accordance
with his original character as Boanerges, "son of thunder." His mother
was Salome, mother of the sons of Zebedee, probably sister to Jesus'
mother (compare
CHAPTER 1
1. Instead of a formal, John adopts a virtual
address (compare
That which was—not "began to be," but
was essentially (Greek, "een," not
"egeneto") before He was manifested (
we—apostles.
heard … seen … looked upon … handled—a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard … have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character.
hands … handled—Thomas and the
other disciples on distinct occasions after the resurrection. John
himself had leaned on Jesus' breast at the last supper. Contrast the
wisest of the heathen feeling after (the same Greek as
here; groping after WITH THE
HANDS") if haply they might find God (see
of—"concerning"; following "heard."
"Heard" is the verb most applying to the purpose of the Epistle, namely
the truth which John had heard concerning the Word of life, that
is, (Christ) the Word who is the life. "Heard," namely,
from Christ Himself, including all Christ's teachings about Himself.
Therefore he puts "of," or "concerning," before "the word of life,"
which is inapplicable to any of the verbs except "heard"; also "heard"
is the only one of the verbs which he resumes at
2. the life—Jesus, "the Word of life."
was manifested—who had previously been "with the Father."
show—Translate as in
that eternal life—Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal."
which—Greek, "the which." the
before-mentioned (
3. That which we have seen and
heard—resumed from
declare we unto you—Oldest manuscripts add also; unto you also who have not seen or heard Him.
that ye also may have fellowship with
us—that ye also who have not seen, may have the
fellowship with us which we who have seen enjoy; what that
fellowship consists in he proceeds to state, "Our fellowship is with
the Father and with His Son." Faith realizes what we have not seen as
spiritually visible; not till by faith we too have seen, do we know all
the excellency of the true Solomon. He Himself is ours; He in us and we
in Him. We are "partakers of the divine nature." We know God only by
having fellowship with Him; He may thus be known, but not
comprehended. The repetition of "with" before the "Son,"
distinguishes the persons, while the fellowship or
communion with both Father and Son, implies their
unity. It is not added "and with the Holy Ghost"; for it is by
the Holy Ghost or Spirit of the Father and Son in us, that we are
enabled to have fellowship with the Father and Son (compare
4. these things—and none other, namely, this whole Epistle.
write we unto you—Some oldest
manuscripts omit "unto you," and emphasize "we." Thus the antithesis is
between "we" (apostles and eye-witnesses) and "your." We write
thus that your joy may be full. Other oldest manuscripts and
versions read "OUR joy," namely, that
our joy may be filled full by bringing you also into fellowship
with the Father and Son. (Compare
5. First division of the body of the Epistle (compare Introduction).
declare—Greek, "announce";
report in turn; a different Greek word from
God is light—What light is in the
natural world, that God, the source of even material light, is in the
spiritual, the fountain of wisdom, purity, beauty, joy, and glory. As
all material life and growth depends on light, so all spiritual
life and growth depends on God. As God
here, so Christ, in
no darkness at all—strong negation; Greek, "No, not even one speck of darkness"; no ignorance, error, untruthfulness, sin, or death. John heard this from Christ, not only in express words, but in His acted words, namely, His is whole manifestation in the flesh as "the brightness of the Father's glory." Christ Himself was the embodiment of "the message," representing fully in all His sayings, doings, and sufferings, Him who is LIGHT.
6. say—profess.
have fellowship with him—(
walk—in inward and outward action, whithersoever we turn ourselves [Bengel].
in darkness—Greek, "in
the darkness"; opposed to "the light" (compare
lie—(
do not—in practice, whatever we say.
the truth—(
7. Compare
we have fellowship one with
another—and of course with God (to be understood from
and—as the result of "walking in the light, as He is in the light."
the blood of Jesus … cleanseth us from all
sin—daily contracted through the sinful weakness of the
flesh, and the power of Satan and the world. He is speaking not of
justification through His blood once for all, but of the present
sanctification ("cleanseth" is present tense) which the
believer, walking in the light and having fellowship with God
and the saints, enjoys as His privilege. Compare
8. The confession of sins is a
necessary consequence of "walking in the light" (
that we have no sin—"Have," not "have had," must refer not to the
past sinful life while unconverted, but to the present state
wherein believers have sin even still. Observe, "sin" is in the
singular; "(confess our) sins" (
deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path.
the truth—(
9. confess—with the lips, speaking from a contrite heart; involving also confession to our fellow men of offenses committed against them.
he—God.
faithful—to His own promises; "true" to His word.
just—Not merely the mercy, but the justice or righteousness of God is set forth in the redemption of the penitent believer in Christ. God's promises of mercy, to which He is faithful, are in accordance with His justice.
to—Greek, "in order that." His forgiving us our sins and cleansing us, &c., is in furtherance of the ends of His eternal faithfulness and justice.
forgive—remitting the guilt.
cleanse—purify from all filthiness, so
that henceforth we more and more become free from the presence of sin
through the Spirit of sanctification (compare
unrighteousness—offensive to Him who
"is just" or righteous; called "sin,"
10. Parallel to
we have not sinned—referring to the
commission of actual sins, even after regeneration and
conversion; whereas in
we make him a liar—a gradation;
his word is not in us—"His word,"
which is "the truth" (
CHAPTER 2
1. (
My little children—The diminutive
expresses the tender affection of an aged pastor and spiritual father.
My own dear children, that is, sons and daughters (see on
these things—(
And, &c.—connected with the former; Furthermore, "if any man sin," let him, while loathing and condemning it, not fear to go at once to God, the Judge, confessing it, for "we have an Advocate with Him." He is speaking of a BELIEVER'S occasional sins of infirmity through Satan's fraud and malice. The use of "we" immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.
we have an advocate—Advocacy is God's family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.
advocate—Greek, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter"; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ's advocacy is inseparable from the Holy Spirit's comfort and working in us, as the spirit of intercessory prayer.
righteous—As our "advocate," Christ is not a mere suppliant petitioner. He pleads for us on the ground of justice, or righteousness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to the law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, "in that He is righteous"; in contrast to our sin ("if any man sin"). The Father, by raising Him from the dead, and setting Him at His own right, has once for all accepted Christ's claim for us. Therefore the accuser's charges against God's children are vain. "The righteousness of Christ stands on our side; for God's righteousness is, in Jesus Christ, ours" [Luther].
2. And he—Greek, "And
Himself." He is our all-prevailing Advocate, because He is
Himself "the propitiation"; abstract, as in
and—Greek, "yet."
ours—believers: not Jews, in
contrast to Gentiles; for he is not writing to Jews (
also for the sins of the whole
world—Christ's "advocacy" is limited to believers
(
3. hereby—Greek, "in this." "It
is herein," and herein only, that we know (present tense) that
we have knowledge of (perfect tense, once-for-all obtained and
continuing knowledge of) Him" (
keep—John's favorite word, instead of "do," literally, "watch," "guard," and "keep safe" as a precious thing; observing so as to keep. So Christ Himself. Not faultless conformity, but hearty acceptance of, and willing subjection to, God's whole revealed will, is meant.
commandments—injunctions of faith, love, and obedience. John never uses "the law" to express the rule of Christian obedience: he uses it as the Mosaic law.
4. I know—Greek, "I have
knowledge of (perfect) Him." Compare with this verse
5. Not merely repeating the proposition,
his word—His word is one (see
on
hereby—in our progressing towards this
ideal of perfected love and obedience. There is a gradation:
6. abideth—implying a condition lasting, without intermission, and without end.
He that saith … ought—so that his deeds may be consistent with his words.
even as he—Believers readily supply
the name, their hearts being full of Him (compare
7. Brethren—The oldest manuscripts and versions read instead, "Beloved," appropriate to the subject here, love.
no new commandment—namely,
love, the main principle of walking as Christ walked
(
ye had from the beginning—from the time that ye first heard the Gospel word preached.
8. a new commandment—It was "old," in
that Christians as such had heard it from the first; but
"new" (Greek, "kaine," not "nea": new and
different from the old legal precept) in that it was first
clearly promulgated with Christianity; though the inner
spirit of the law was love even to enemies, yet it was
enveloped in some bitter precepts which caused it to be temporarily
almost unrecognized, till the Gospel came. Christianity first put
love to brethren on the new and highest MOTIVE, instinctive love to Him who first loved us,
constraining us to love all, even enemies, thereby walking in the steps
of Him who loved us when enemies. So Jesus calls it "new,"
which thing is true in him and in
you—"In Christ all things are always true, and were so
from the beginning; but in Christ and in us conjointly the
commandment [the love of brethren] is then true when we
acknowledge the truth which is in Him, and have the same
flourishing in us" [Bengel].
Alford explains, "Which thing (the
fact that the commandment is a new one) is true in Him and in you
because the darkness is passing away, and the true light is now
shining; that is, the commandment is a new one, and this is true
both in the case of Christ and in the case of you; because in
you the darkness is passing away, and in Him the true light
is shining; therefore, on both accounts, the command is a new
one: new as regards you, because you are newly come from darkness
into light; new as regards Him, because He uttered it when He came into
the world to lighten every man, and began that shining which even now
continues." I prefer, as Bengel, to
explain, The new commandment finds its truth in its
practical realization in the walk of Christians in union with
Christ. Compare the use of "verily,"
darkness is past—rather, as in
9-11. There is no mean between light and
darkness, love and hatred, life and death, God and
the world: wherever spiritual life is, however weak,
there darkness and death no longer reign, and love
supplants hatred; and
in the light—as his proper element.
his brother—his neighbor, and especially those of the Christian brotherhood. The very title "brother" is a reason why love should be exercised.
even until now—notwithstanding that
"the true light already has begun to shine" (
10. Abiding in love is abiding in the light; for the Gospel light not only illumines the understanding, but warms the heart into love.
none occasion of stumbling—In contrast
to, "He that hateth his brother is in darkness, and walketh in
darkness, and knoweth not whither he goeth, because that darkness hath
blinded his eyes." "In him who loves there is neither blindness nor
occasion of stumbling [to himself]: in him who does not love,
there is both blindness and occasion of stumbling. He who hates
his brother, is both a stumbling-block to himself, and stumbles against
himself and everything within and without; he who loves has an
unimpeded path" [Bengel]. John has in
mind Jesus' words,
11. is in darkness … walketh—"is" marks his continuing STATE: he has never come out of "the darkness" (so Greek); "walketh" marks his OUTWARD WALK and acts.
whither—Greek, "where"; including not only the destination to which, but the way whereby.
hath blinded—rather, as Greek aorist, "blinded" of old. Darkness not only surrounds, but blinds him, and that a blindness of long standing.
12. little children—Greek,
"little sons," or "dear sons and daughters"; not the same
Greek as in
are forgiven—"have been, and are forgiven you": ALL God's sons and daughters alike enjoy this privilege.
13, 14. All three classes are first addressed
in the present. "I write"; then in the past (aorist) tense, "I wrote"
(not "I have written"; moreover, in the oldest manuscripts and
versions, in the end of
have known—and do know: so the Greek perfect means. The "I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of view; when he should receive the Epistle the writing would be past. When he uses "I write," he speaks from his own point of view.
him that is from the beginning—Christ: "that which was from the beginning."
overcome—The fathers,
appropriately to their age, are characterized by knowledge. The
young men, appropriately to theirs, by activity in
conflict. The fathers, too, have conquered; but now
their active service is past, and they and the children alike
are characterized by knowing (the fathers know
Christ, "Him that was from the beginning"; the children
know the Father). The first thing that the little children
realize is that God is their Father; answering in the parallel
clause to "little sons … your sins are forgiven you for His
name's sake," the universal first privilege of all those
really-dear sons of God. Thus this latter clause includes
all, whereas the former clause refers to those more especially
who are in the first stage of spiritual life, "little children."
Of course, these can only know the Father as theirs through
the Son (
14. young men … strong—made so out of natural weakness, hence enabled to overcome "the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times in the Apocalypse, six times in the First Epistle, only thrice in the rest of the New Testament. In order to overcome the world on the ground, and in the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us: whence immediately after "ye have overcome the wicked one (the prince of the world)," it is added, "Love not the world, neither the things … in the world."
and, &c.—the secret of the young
men's strength: the Gospel word, clothed with living
power by the Spirit who abideth permanently in them; this is
"the sword of the Spirit" wielded in prayerful waiting on God. Contrast
the mere physical strength of young men,
the wicked one—who, as "prince of this
world," enthrals "the world" (
15. Love not the world—that lieth in
the wicked one (
neither—Greek, "nor yet." A man might deny in general that he loved the world, while keenly following some one of THE THINGS IN IT: its riches, honors, or pleasures; this clause prevents him escaping from conviction.
any man—therefore the warning, though primarily addressed to the young, applies to all.
love of—that is, towards "the Father." The two, God and the (sinful) world, are so opposed, that both cannot be congenially loved at once.
16. all that is in the world—can be classed under one or other of the three; the world contains these and no more.
lust of the flesh—that is, the lust
which has its seat and source in our lower animal nature. Satan tried
this temptation the first on Christ:
lust of the eyes—the avenue through
which outward things of the world, riches, pomp, and beauty, inflame
us. Satan tried this temptation on Christ when he showed Him the
kingdoms of the world in a moment. By the lust of the eyes David (
pride of life—literally, "arrogant
assumption": vainglorious display. Pride was Satan's sin whereby
he fell and forms the link between the two foes of man, the
world (answering to "the lust of the eyes") and the devil
(as "the lust of the flesh" is the third foe). Satan tried this
temptation on Christ in setting Him on the temple pinnacle that, in
spiritual pride and presumption, on the ground of His
Father's care, He should cast Himself down. The same three foes appear
in the three classes of soil on which the divine seed falls: the
wayside hearers, the devil; the thorns, the world; the
rocky undersoil, the flesh (
of—does not spring from "the
Father" (used in relation to the preceding "little children,"
17. the world—with all who are of the world worldly.
passeth away—Greek, "is passing away" even now.
the lust thereof—in its threefold
manifestation (
he that doeth the will of God—not his
own fleshly will, or the will of the world, but that of
God (
abideth for ever—"even as God also
abideth for ever" (with whom the godly is one; compare
18. Little children—same Greek as
as ye have heard—from the apostles,
preachers of the Gospel (for example,
shall come—Greek, "cometh,"
namely, out of his own place. Antichrist is interpreted in two
ways: a false Christ (
are there—Greek, "there have
begun to be"; there have arisen. These "many Antichrists" answer to
"the spirit of lawlessness (Greek) doth already work." The
Antichristian principle appeared then, as now, in evil men and evil
teachings and writings; but still "THE
Antichrist" means a hostile person, even as "THE Christ" is a personal Saviour. As "cometh" is
used of Christ, so here of Antichrist, the embodiment in his own
person of all the Antichristian features and spirit of those "many
Antichrists" which have been, and are, his forerunners. John uses the
singular of him. No other New Testament writer uses the term. He
probably answers to "the little horn having the eyes of a man, and
speaking great things" (
19. out from us—from our Christian communion. Not necessarily a formal secession or going out: thus Rome has spiritually gone out, though formally still of the Christian Church.
not of us—by spiritual fellowship
(
they would … have
continued—implying the indefectibility of grace in the elect.
"Where God's call is effectual, there will be sure perseverance" [Calvin]. Still, it is no fatal necessity, but
a "voluntary necessity" [Didymus], which
causes men to remain, or else go from the body of Christ. "We are
either among the members, or else among the bad humors. It is of his
own will that each is either an Antichrist, or in Christ" [Augustine]. Still God's actings in eternal election
harmonize in a way inexplicable to us, with man's free agency
and responsibility. It is men's own evil will that chooses the way to
hell; it is God's free and sovereign grace that draws any to Himself
and to heaven. To God the latter shall ascribe wholly their salvation
from first to last: the former shall reproach themselves alone, and not
God's decree, with their condemnation (
that they were not all of us—This
translation would imply that some of the Antichrists are of us!
Translate, therefore, "that all (who are for a time among us) are not
of us." Compare
20. But—Greek, "And." He here
states the means which they as believers have wherewith to withstand.
Antichrists (
and—therefore.
ye know all things—needful for acting aright against Antichrist's seductions, and for Christian life and godliness. In the same measure as one hath the Spirit, in that measure (no more and no less) he knows all these things.
21. but because ye know it, and that,
&c.—Ye not only know what is the truth (concerning the
Son and the Father,
22. a liar—Greek, "Who is the
liar?" namely, guilty of the lie just mentioned (
that Jesus is the Christ—the grand central truth.
He is Antichrist—Greek,
"the Antichrist"; not however here personal, but in the
abstract; the ideal of Antichrist is "he that denieth the Father and
the Son." To deny the latter is virtually to deny the former. Again,
the truth as to the Son must be held in its integrity; to deny that
Jesus is the Christ, or that He is the Son of God, or that He came in
the flesh, invalidates the whole (
23. Greek, "Every one who denieth the
Son, hath not the Father either" (
he—that acknowledgeth the Son hath the Father also. These words ought not to be in italics, as though they were not in the original: for the oldest Greek manuscripts have them.
hath—namely, in his abiding possession as his "portion"; by living personal "fellowship."
acknowledgeth—by open confession of Christ.
24. Let that—truth respecting the Father
and the Son, regarded as a seed not merely dropped in, but having taken
root (
ye—in the Greek standing
emphatically at the beginning of the sentence. YE, therefore,
acknowledge the Son, and so shall ye have the Father also
(
from the beginning—from the time of your first hearing the Gospel.
remain—Translate as before, "abide."
ye also—in your turn, as distinguished
from "that which ye have heard," the seed abiding in you.
Compare
25. this is the promise—Eternal
life shall be the permanent consummation of thus abiding in the
Son and in the Father (
he—Greek, "Himself," Christ,
"the Son" (compare
promised—(
26. These things—(
have I written—resumed from
seduce you—that is, are trying to seduce or lead you into error.
27. But—Greek, "And you
(contrasting the believing readers with the seducers; the words
'and you' stand prominent, the construction of the sentence following
being altered, and no verb agreeing with 'and you' until 'need not')
… the anointing," &c. (resumed from
received of him—(
abideth in you—He tacitly thus
admonishes them to say, when tempted by seducers, "The anointing
abideth in us; we do not need a teacher [for we have the Holy Spirit as
our teacher,
and—and therefore. God is sufficient for them who are taught of Him; they are independent of all others, though, of course, not declining the Christian counsel of faithful ministers. "Mutual communication is not set aside, but approved of, in the case of those who are partakers of the anointing in one body" [Bengel].
the same anointing—which ye once for all received, and which now still abides in you.
of—"concerning."
all things—essential to salvation; the point under discussion. Not that the believer is made infallible, for no believer here receives the Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infallible whole), but is kept from ever wholly losing the saving truth.
no lie—as Antichristian teaching.
ye shall abide in him—(
28. little children—Greek,
"little sons," as in
abide in him—Christ. John repeats his monition with a loving appellation, as a father addressing dear children.
when—literally, "if"; the uncertainty is not as to the fact, but the time.
appear—Greek, "be manifested."
we—both writer and readers.
ashamed before him—literally,
"from Him"; shrink back from Him ashamed. Contrast
"boldness in the day of judgment,"
29. The heading of the second division of
the Epistle: "God is righteous; therefore, every one that doeth
righteousness is born of Him." Love is the grand feature and principle
of "righteousness" selected for discussion,
If ye know … ye know—distinct
Greek verbs: "if ye are aware (are in possession of the
knowledge) … ye discern or apprehend also that," &c.
Ye are already aware that God ("He" includes both "the Father,"
of whom the believer is born (end of this verse, and
doeth—"For the graces (virtues) are
practical, and have their being in being produced (in being exercised);
for when they have ceased to act, or are only about to act, they have
not even being" [ŒCUMENIUS]. "God
is righteous, and therefore the source of righteousness; when
then a man doeth righteousness, we know that the source of his
righteousness is God, that consequently he has acquired by new birth
from God that righteousness which he had not by nature. We argue from
his doing righteousness, to his being born of God. The
error of Pelagians is to conclude that doing righteousness is a
condition of becoming a child of God" [Alford most truly]. Compare
CHAPTER 3
1. Behold—calling attention, as to some
wonderful exhibition, little as the world sees to admire. This verse is
connected with the previous
what manner of—of what surpassing excellence, how gracious on His part, how precious to us.
love … bestowed—He does not say that God hath given us some gift, but love itself and the fountain of all honors, the heart itself, and that not for our works or efforts, but of His grace [Luther].
that—"what manner of love"; resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, "that we should be called children of God."
should be called—should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Who so great as God? What nearer relationship than that of sons? The oldest manuscripts add, "And we ARE SO" really.
therefore—"on this account," because "we are (really) so."
us—the children, like the Father.
it knew him not—namely, the Father.
"If they who regard not God, hold thee in any account, feel alarmed
about thy state" [Bengel]. Contrast
2. Beloved—by the Father, and therefore by me.
now—in contrast to "not yet." We now already are really sons, though not recognized as such by the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has taken place.
doth not yet appear—Greek, "it hath not yet ('at any time,' Greek aorist) been visibly manifested what we shall be"—what further glory we shall attain by virtue of this our sonship. The "what" suggests a something inconceivably glorious.
but—omitted in the oldest manuscripts.
Its insertion in English Version gives a wrong antithesis. It is
not, "We do not yet know manifestly what … but we know,"
&c. Believers have some degree of the manifestation already,
though the world has not. The connection is, The manifestation
to the world of what we shall be, has not yet taken place; we
know (in general; as a matter of well-assured knowledge; so
the Greek) that when (literally, "if"; expressing no doubt as to
the fact, but only as to the time; also implying the coming preliminary
fact, on which the consequence follows,
for, &c.—Continual beholding
generates likeness (
see him—not in His innermost Godhead, but as manifested in Christ. None but the pure can see the infinitely Pure One. In all these passages the Greek is the same verb opsomai; not denoting the action of seeing, but the state of him to whose eye or mind the object is presented; hence the Greek verb is always in the middle or reflexive voice, to perceive and inwardly appreciate [Tittmann]. Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects.
3. this hope—of being hereafter "like
Him." Faith and love, as well as hope, occur in
in—rather, "(resting) upon Him"; grounded on His promises.
purifieth himself—by Christ's Spirit
in him (
as he is pure—unsullied with any uncleanness. The Second Person, by whom both the Law and Gospel were given.
4. Sin is incompatible with birth from God
(
Whosoever—Greek, "Every one who."
committeth sin—in contrast to
transgresseth … the law—Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.
for—Greek, "and."
sin is … transgression of … law—definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.
5. Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and—another proof of the same.
in him is no sin—not "was," but "is,"
as in
6. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it.
abideth in him—as the branch in the vine, by vital union living by His life.
sinneth not—In so far as he abides in
Christ, so far is he free from all sin. The ideal of the Christian. The
life of sin and the life of God mutually exclude one another, just as
darkness and light. In matter of fact, believers do fall into sins
(
whosoever sinneth hath not seen
him—Greek perfect, "has not seen, and does not see
Him." Again the ideal of Christian intuition and knowledge is
presented (
neither—"not even." To see spiritually is a further step than to know; for by knowing we come to seeing by vivid realization and experimentally.
7, 8. The same truth stated, with the addition that he who sins is, so far as he sins, "of the devil."
let no man deceive you—as Antinomians try to mislead men.
righteousness—Greek, "the righteousness," namely, of Christ or God.
he that doeth … is righteous—Not
his doing makes him righteous, but his being
righteous (justified by the righteousness of God in Christ,
he—Christ.
8. He that committeth sin is of the
devil—in contrast to "He that doeth righteousness,"
sinneth from the beginning—from the time that any began to sin [Alford]: from the time that he became what he is, the devil. He seems to have kept his first estate only a very short time after his creation [Bengel]. Since the fall of man [at the beginning of our world] the devil is (ever) sinning (this is the force of "sinneth"; he has sinned from the beginning, is the cause of all sins, and still goes on sinning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin [Luecke].
destroy—break up and do away with; bruising and crushing the serpent's head.
works of the devil—sin, and all its awful consequences. John argues, Christians cannot do that which Christ came to destroy.
9. Whosoever is born of God—literally, "Everyone that is begotten of God."
doth not commit sin—His higher nature, as one born or begotten of God, doth not sin. To be begotten of God and to sin, are states mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God.
his seed—the living word of God, made by the Holy Spirit the seed in us of a new life and the continual mean of sanctification.
remaineth—abideth in him (compare
Note, see on
cannot sin, because he is born of
God—"because it is of God that he is born" (so
the Greek order, as compared with the order of the same words in
the beginning of the verse); not "because he was born of God"
(the Greek is perfect tense, which is present in meaning,
not aorist); it is not said, Because a man was once for all born of God
he never afterwards can sin; but, Because he is born of God, the seed
abiding now in Him, he cannot sin; so long as it energetically abides,
sin can have no place. Compare
10. children of the devil—(See on
doeth not righteousness—Contrast
he that loveth not his brother—(
11. the message—"announcement," as of something good; not a mere command, as the law. The Gospel message of Him who loved us, announced by His servants, is, that we love the brethren; not here all mankind, but those who are our brethren in Christ, children of the same family of God, of whom we have been born anew.
12. who—not in the Greek.
of that wicked one—Translate,
"evil one," to accord with "Because his own works were
evil." Compare
slew he him? Because his own works were evil, and his brother's righteous—through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's offering. Enmity from the first existed between the seed of the woman and the seed of the serpent.
13. Marvel not—The marvel would be if the world loved you.
the world—of whom Cain is the
representative (
hate you—as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works.
14. We—emphatical; hated though we be by the world, we know what the world knows not.
know—as an assured fact.
passed—changed our state.
from death unto life—literally, "out of the death (which enthrals the unregenerate) into the life (of the regenerate)." A palpable coincidence of language and thought, the beloved disciple adopting his Lord's words.
because we love the brethren—the ground, not of our passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the cause of them. "Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that his glory is only hidden; when the Lord shall come, then shall he appear in glory. For he has vital energy, but it is still wintertime; the root has vigor, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but they must wait for summer" [Augustine].
He that loveth not—Most of the oldest manuscripts omit "his brother," which makes the statement more general.
abideth—still.
in death—"in the (spiritual) death" (ending in eternal death) which is the state of all by nature. His want of love evidences that no saving change has passed over him.
15. hateth—equivalent to "loveth not"
(
is a murderer—because indulging in
that passion, which, if followed out to its natural consequences, would
make him one. "Whereas,
hath—Such a one still "abideth in
death." It is not his future state, but his present,
which is referred to. He who hates (that is, loveth not) his brother
(
16. What true love to the brethren is, illustrated by the love of Christ to us.
Hereby—Greek, "Herein."
the love of God—The words "of God" are not in the original. Translate, "We arrive at the knowledge of love"; we apprehend what true love is.
he—Christ.
and we—on our part, if absolutely needed for the glory of God, the good of the Church, or the salvation of a brother.
lives—Christ alone laid down His one life for us all; we ought to lay down our lives severally for the lives of the brethren; if not actually, at least virtually, by giving our time, care, labors, prayers, substance: Non nobis, sed omnibus. Our life ought not to be dearer to us than God's own Son was to Him. The apostles and martyrs acted on this principle.
17. this world's good—literally,
"livelihood" or substance. If we ought to lay down our lives for
the brethren (
seeth—not merely casually, but deliberately contemplates as a spectator; Greek, "beholds."
shutteth up his bowels of compassion—which had been momentarily opened by the spectacle of his brother's need. The "bowels" mean the heart, the seat of compassion.
how—How is it possible that "the love of (that is, 'to') God dwelleth (Greek, 'abideth') in him?" Our superfluities should yield to the necessities; our comforts, and even our necessaries in some measure, should yield to the extreme wants of our brethren. "Faith gives Christ to me; love flowing from faith gives me to my neighbor."
18. When the venerable John could no longer walk to the meetings of the Church but was borne thither by his disciples, he always uttered the same address to the Church; he reminded them of that one commandment which he had received from Christ Himself, as comprising all the rest, and forming the distinction of the new covenant, "My little children, love one another." When the brethren present, wearied of hearing the same thing so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained, it is enough" [Jerome].
in word—Greek, "with word … with tongue, but in deed and truth."
19. hereby—Greek, "herein"; in
our loving in deed and in truth (
we know—The oldest manuscripts have
"we shall know," namely, if we fulfil the command (
of the truth—that we are real
disciples of, and belonging to, the truth, as it is in Jesus:
begotten of God with the word of truth. Having herein the truth
radically, we shall be sure not to love merely in word and
tongue. (
assure—literally, "persuade," namely,
so as to cease to condemn us; satisfy the questionings and doubts of
our consciences as to whether we be accepted before God or not
(compare
before him—as in the sight of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience and privilege of the believer.
20. Luther and
Bengel take this verse as consoling the
believer whom his heart condemns; and who, therefore, like
Peter, appeals from conscience to Him who is greater than
conscience. "Lord, Thou knowest all things: thou knowest
that I love Thee." Peter's conscience, though condemning him of his sin
in denying the Lord, assured him of his love; but fearing the
possibility, owing to his past fall, of deceiving himself, he appeals
to the all-knowing God: so Paul,
21. Beloved—There is no "But"
contrasting the two cases,
22. we receive—as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it.
because we keep his
commandments—Compare
23. Summing up of God's commandments under the Gospel dispensation in one commandment.
this is his commandment—singular: for faith and love are not separate commandments, but are indissolubly united. We cannot truly love one another without faith in Christ, nor can we truly believe in Him without love.
believe—once for all; Greek aorist.
on the name of his Son—on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, offices, and atoning work.
as he—as Jesus gave us commandment.
24. dwelleth in him—The believer dwelleth in Christ.
and he in him—Christ in the believer.
Reciprocity. "Thus he returns to the great keynote of the Epistle,
abide in Him, with which the former part concluded" (
hereby—herein we (believers) know that
he abideth in us, namely, from (the presence in us of) the Spirit
"which He hath given us." Thus he prepares, by the mention of the true
Spirit, for the transition to the false "spirit,"
CHAPTER 4
1. Beloved—the affectionate address wherewith he calls their attention, as to an important subject.
every spirit—which presents itself in the person of a prophet. The Spirit of truth, and the spirit of error, speak by men's spirits as their organs. There is but one Spirit of truth, and one spirit of Antichrist.
try—by the tests (
because, &c.—the reason why we must "try," or test the spirits.
many false prophets—not "prophets" in the sense "foretellers," but organs of the spirit that inspires them, teaching accordingly either truth or error: "many Antichrists."
are gone out—as if from God.
into the world—said alike of good and
bad prophets (
2. Hereby—"Herein."
know … the Spirit of God—whether he be, or not, in those teachers professing to be moved by Him.
Every spirit—that is, Every teacher claiming inspiration by the Holy Spirit.
confesseth—The truth is taken for granted as established. Man is required to confess it, that is, in his teaching to profess it openly.
Jesus Christ is come in the flesh—a
twofold truth confessed, that Jesus is the Christ, and
that He is come (the Greek perfect tense implies not a
mere past historical fact, as the aorist would, but also the present
continuance of the fact and its blessed effects) in the
flesh ("clothed with flesh": not with a mere seeming
humanity, as the Docetæ afterwards taught: He therefore was,
previously, something far above flesh). His flesh implies His
death for us, for only by assuming flesh could He die (for as
God He could not),
3. confesseth not that Jesus Christ is come in the
flesh—Irenæus [3.8],
Lucifer, Origen, on
ye have heard—from your Christian teachers.
already is it in the world—in the
person of the false prophets (
4. Ye—emphatical: Ye who confess Jesus: in contrast to "them," the false teachers.
overcome them—(
he that is in you—God, of whom ye are.
he that is in the word—the spirit of Antichrist, the devil, "the prince of this world."
5. of the world—They derive their spirit and teaching from the world, "unregenerate human nature, ruled over and possessed by Satan, the prince of this world" [Alford].
speak they of the word—They draw the matter of their conversation from the life, opinions, and feelings of the world.
the world heareth them—(
6. We—true teachers of Christ: in contrast to them.
are of God—and therefore speak of
God: in contrast to "speak they of the world,"
knoweth God—as his Father, being a
child "of God" (
heareth us—Compare
Hereby—(
spirit of truth—the Spirit which comes from God and teaches truth.
spirit of error—the spirit which comes from Satan and seduces into error.
7. Resumption of the main theme (
Beloved—an address appropriate to his subject, "love."
love—All love is from
God as its fountain: especially that embodiment of love, God
manifest in the flesh. The Father also is love (
knoweth God—spiritually, experimentally, and habitually.
8. knoweth not—Greek aorist: not only knoweth not now, but never knew, has not once for all known God.
God is love—There is no Greek article to love, but to God; therefore we cannot translate, Love is God. God is fundamentally and essentially LOVE: not merely is loving, for then John's argument would not stand; for the conclusion from the premises then would be this, This man is not loving: God is loving; therefore he knoweth not God IN SO FAR AS God is loving; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not love, and therefore knows not love: God is essentially love, therefore he knows not God.
9. toward us—Greek, "in our case."
sent—Greek, "hath sent."
into the world—a proof against
Socinians, that the Son existed before He was "sent into the world."
Otherwise, too, He could not have been our life (
10. Herein is love—love in the abstract: love, in its highest ideal, is herein. The love was all on God's side, none on ours.
not that we loved God—though so altogether worthy of love.
he loved us—though so altogether unworthy of love. The Greek aorist expresses, Not that we did any act of love at any time to God, but that He did the act of love to us in sending Christ.
11. God's love to us is the grand motive for
our love to one another (
if—as we all admit as a fact.
we … also—as being born of God, and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God.
12. God, whom no man hath seen at
any time, hath appointed His children as the visible recipients of
our outward kindness which flows from love to Himself, "whom not
having seen, we love," compare Notes,
If we love one another, God dwelleth in
us—for God is love; and it must have been from Him dwelling
in us that we drew the real love we bear to the brethren (
his love—rather, "the love of Him,"
that is, "to Him" (
is perfected in us—John discusses this
in
13. Hereby—"Herein." The token
vouchsafed to us of God's dwelling (Greek, "abide") in us,
though we see Him not, is this, that He hath given us "of His Spirit"
(
14. And we—primarily, we
apostles, Christ's appointed eye-witnesses to testify to the facts
concerning Him. The internal evidence of the indwelling Spirit (
seen—Greek, "contemplated,"
"attentively beheld" (see on
sent—Greek, "hath sent": not an entirely past fact (aorist), but one of which the effects continue (perfect tense).
15. shall confess—once for all: so the Greek aorist means.
that Jesus is the Son of God—and
therefore "the Saviour of the world" (
16. And we—John and his readers
(not as
known and believed—True faith, according to John, is a faith of knowledge and experience: true knowledge is a knowledge of faith [Luecke].
to us—Greek, "in our case" (see
on
dwelleth—Greek, "abideth."
Compare with this verse,
17, 18. (Compare
our love—rather as the Greek,
"LOVE (in the abstract, the principle of
love [Alford]) is made perfect (in its
relations) with us." Love dwelling in us advances to its
consummation "with us" that is, as it is concerned with
us: so Greek.
boldness—"confidence": the same
Greek as
because, &c.—The ground of our
"confidence" is, "because even as He (Christ) is, we also are in
this world" (and He will not, in that day, condemn those who are
like Himself), that is, we are righteous as He is
righteous, especially in respect to that which is the sum of
righteousness, love (
18. Fear has no place in love. Bold
confidence (
but—"nay" [Alford].
fear hath torment—Greek, "punishment." Fear is always revolving in the mind the punishment deserved [Estius]. Fear, by anticipating punishment (through consciousness of deserving it), has it even now, that is, the foretaste of it. Perfect love is incompatible with such a self-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously deserved punishment. The latter fear is natural to us all until love casts it out. "Men's states vary: one is without fear and love; another, with fear without love; another, with fear and love; another, without fear with love" [Bengel].
19. him—omitted in the oldest
manuscripts. Translate, We (emphatical: WE on our part) love (in general: love alike
Him, and the brethren, and our fellow men),
because He (emphatical: answering to "we"; because it was He
who) first loved us in sending His Son (Greek aorist of a
definite act at a point of time). He was the first to love us: this
thought ought to create in us love casting out fear (
20. loveth not … brother whom he hath seen, how can he love God whom he hath not seen—It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, appreciable only by faith. "Nature is prior to grace; and we by nature love things seen, before we love things unseen" [Estius]. The eyes are our leaders in love. "Seeing is an incentive to love" [ŒCUMENIUS]. If we do not love the brethren, the visible representatives of God, how can we love God, the invisible One, whose children they are? The true ideal of man, lost in Adam, is realized in Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both the true God, and the true man, and so to love the brethren as bearing His image.
hath seen—and continually sees.
21. Besides the argument (
he who loveth God—he who wishes to be regarded by God as loving Him.
CHAPTER 5
1. Reason why our "brother" (
Whosoever—Greek, "Everyone that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ"; for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophet, priest, and king, except He were the Christ [Pearson, Exposition of the Creed].
born—Translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ is the "only-begotten Son" by generation; we become begotten sons of God by regeneration and adoption.
every one that loveth him that
begat—sincerely, not in mere profession (
loveth him also that is begotten of
him—namely, "his brethren" (
2. By—Greek, "In." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to God (tested by our "keeping his commandments") is, conversely, the ground and only true basis of love to our brother.
we know—John means here, not the
outward criteria of genuine brotherly love, but the inward
spiritual criteria of it, consciousness of love to God
manifested in a hearty keeping of His commandments. When we have this
inwardly and outwardly confirmed love to God, we can know
assuredly that we truly love the children of God. "Love to
one's brother is prior, according to the order of nature (see on
3. this is—the love of God consists in this.
not grievous—as so many think them. It
is "the way of the transgressor" that "is hard." What makes them to the
regenerate "not grievous," is faith which "overcometh the world"
(
4. For—(See on
whatsoever—Greek, "all
that is begotten of God." The neuter expresses the universal
whole, or aggregate of the regenerate, regarded as one
collective body
overcometh—habitually.
the world—all that is opposed to
keeping the commandments of God, or draws us off from God, in this
world, including our corrupt flesh, on which the world's
blandishments or threats act, as also including Satan, the prince of
this world (
this is the victory that
overcometh—Greek aorist, "… that hath
(already) overcome the world": the victory (where
faith is) hereby is implied as having been already
obtained (
5. Who—"Who" else "but he that
believeth that Jesus is the Son of God:" "the Christ" (
6. This—the Person mentioned in
he that came by water and blood—"by
water," when His ministry was inaugurated by baptism in the Jordan, and
He received the Father's testimony to His Messiahship and divine
Sonship. Compare
and blood—He came by "the blood of His
cross" (so "by" is used,
Jesus Christ—not a mere appellation, but a solemn assertion of the Lord's Person and Messiahship.
not by, &c.—Greek, "not IN the water only, but IN the water and IN (so oldest manuscripts add) the blood." As "by" implies the mean through, or with, which He came: so "in," the element in which He came. "The" implies that the water and the blood were sacred and well-known symbols. John Baptist came only baptizing with water, and therefore was not the Messiah. Jesus came first to undergo Himself the double baptism of water and blood, and then to baptize us with the Spirit-cleansing, of which water is the sacramental seal, and with His atoning blood, the efficacy of which, once for all shed, is perpetual in the Church; and therefore is the Messiah. It was His shed blood which first gave water baptism its spiritual significancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, between us and God.
it is the Spirit, &c.—The Holy
Spirit is an additional witness (compare
because the Spirit is truth—It is His essential truth which gives His witness such infallible authority.
7. three—Two or three witnesses were
required by law to constitute adequate testimony. The only Greek
manuscripts in any form which support the words, "in heaven, the
Father, the Word, and the Holy Ghost, and these three are one; and
there are three that bear witness in earth," are the
Montfortianus of Dublin, copied evidently from the modern
Latin Vulgate; the Ravianus, copied from the
Complutensian Polyglot; a manuscript at Naples, with the words
added in the Margin by a recent hand; Ottobonianus, 298,
of the fifteenth century, the Greek of which is a mere
translation of the accompanying Latin. All the old versions omit
the words. The oldest manuscripts of the Vulgate omit them: the
earliest Vulgate manuscript which has them being
Wizanburgensis, 99, of the eighth century. A scholium quoted in
Matthæi, shows that the words did not arise from fraud; for
in the words, in all Greek manuscripts "there are three
that bear record," as the Scholiast notices, the word "three" is
masculine, because the three things (the Spirit, the
water, and the blood) are SYMBOLS OF
THE Trinity. To this Cyprian,
196, also refers, "Of the Father, Son and Holy Spirit, it
is written, 'And these three are one' (a unity)." There must be
some mystical truth implied in using "three" (Greek) in
the masculine, though the antecedents, "Spirit, water, and
blood," are neuter. That THE
Trinity was the truth meant is a natural inference: the triad
specified pointing to a still Higher Trinity; as is plain also from
8. agree in one—"tend unto one result";
their agreeing testimony to Jesus' Sonship and Messiahship they give by
the sacramental grace in the water of baptism, received by the
penitent believer, by the atoning efficacy of His blood, and by
the internal witness of His Spirit (
9. If, &c.—We do accept (and rightly so) the witness of veracious men, fallible though they be; much more ought we to accept the infallible witness of God (the Father). "The testimony of the Father is, as it were, the basis of the testimony of the Word and of the Holy Spirit; just as the testimony of the Spirit is, as it were, the basis of the testimony of the water and the blood" [Bengel].
for—This principle applies in the present case, FOR, &c.
which—in the oldest manuscripts,
"because He hath given testimony concerning His Son." What that
testimony is we find above in
10. hath the witness—of God, by His
Spirit (
in himself—God's Spirit dwelling in
him and witnessing that "Jesus is the Lord," "the Christ," and
"the Son of God" (
believeth not God—credits not His witness.
made him a liar—a consequence which
many who virtually, or even avowedly, do not believe, may well startle
back from as fearful blasphemy and presumption (
believeth not the record—Greek, "believeth not IN the record, or witness." Refusal to credit God's testimony ("believeth not God") is involved in refusal to believe IN (to rest one's trust in) Jesus Christ, the object of God's record or testimony. "Divine "faith" is an assent unto something as credible upon the testimony of God. This is the highest kind of faith; because the object hath the highest credibility, because grounded upon the testimony of God, which is infallible" [Pearson, Exposition of the Creed]. "The authority on which we believe is divine; the doctrine which we follow is divine" [Leo].
gave—Greek, "hath testified, and now testifies."
of—concerning.
11. hath given—Greek, aorist: "gave" once for all. Not only "promised" it.
life is in his Son—essentially (
12. the Son … life—Greek,
"THE life." Bengel remarks, The verse has two clauses: in the
former the Son is mentioned without the addition "of God," for
believers know the Son: in the second clause the addition "of
God" is made, that unbelievers may know thereby what a serious thing it
is not to have Him. In the former clause "has" bears the emphasis; in
the second, life. To have the Son is to be able to say as
the bride, "I am my Beloved's, and my Beloved is mine" [
13. The oldest manuscripts and versions read,
"These things have I written unto you [omitting 'that believe on the
name of the Son of God'] that ye may know that ye have eternal life
(compare
These things—This Epistle. He, towards
the close of his Gospel (
14. the confidence—boldness
(
according to his will—which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. Alford well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.
15. hear—Greek, "that He heareth us."
we have the petitions that we desired of him—We have, as present possessions, everything whatsoever we desired (asked) from Him. Not one of our past prayers offered in faith, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event; and can recognize the event when it comes to pass, as not from chance, but obtained by our past prayers. Compare also Jehoshaphat's believing confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.
16. If any … see—on any particular occasion; Greek aorist.
his brother—a fellow Christian.
sin a sin—in the act of sinning, and continuing in the sin: present.
not unto death—provided that it is not unto death.
he shall give—The asker shall be the means, by his intercessory prayer, of God giving life to the sinning brother. Kindly reproof ought to accompany his intercessions. Life was in process of being forfeited by the sinning brother when the believer's intercession obtained its restoration.
for them—resuming the proviso put forth in the beginning of the verse. "Provided that the sin is not unto death." "Shall give life," I say, to, that is, obtain life "for (in the case of) them that sin not unto death."
I do not say that he shall pray for
it—The Greek for "pray" means a REQUEST as of one on an equality, or at least on
terms of familiarity, with him from whom the favor is sought. "The
Christian intercessor for his brethren, John declares, shall not assume
the authority which would be implied in making request for a sinner who
has sinned the sin unto death (
17. "Every unrighteousness (even that of
believers, compare
and there is a sin not unto death—in
the case of which, therefore, believers may intercede. Death and
life stand in correlative opposition (
18. (
We know—Thrice repeated emphatically,
to enforce the three truths which the words preface, as matters of the
brethren's joint experimental knowledge. This
whosoever—Greek, "every one who." Not only advanced believers, but every one who is born again, "sinneth not."
he that is begotten—Greek aorist, "has been (once for all in past time) begotten of God"; in the beginning of the verse it is perfect. "Is begotten," or "born," as a continuing state.
keepeth himself—The Vulgate
translates, "The having been begotten of God keepeth HIM" (so one of the oldest manuscripts reads): so
Alford. Literally, "He having been
begotten of God (nominative pendent), it (the divine generation
implied in the nominative) keepeth him."
that wicked one toucheth him not—so as to hurt him. In so far as he realizes his regeneration-life, the prince of this world hath nothing in him to fasten his deadly temptations on, as in Christ's own case. His divine regeneration has severed once for all his connection with the prince of this world.
19. world lieth in wickedness—rather,
"lieth in the wicked one," as the Greek is translated in
20. Summary of our Christian privileges.
is come—is present, having come. "He is here—all is full of Him—His incarnation, work, and abiding presence, is to us a living fact" [Alford].
given us an understanding—Christ's, office is to give the inner spiritual understanding to discern the things of God.
that we may know—Some oldest manuscripts read, "(so) that we know."
him that is true—God, as opposed to
every kind of idol or false god (
even—"we are in the true" God, by virtue of being "in His Son Jesus Christ."
This is the true God—"This
Jesus Christ (the last-named Person) is the true God" (identifying Him
thus with the Father in His attribute, "the only true God,"
and eternal life—predicated of the Son
of God; Alford wrongly says, He was
the life, but not eternal life. The Father is indeed
eternal life as its source, but the Son also is that eternal
life manifested, as the very passage (
21. Affectionate parting caution.
from idols—Christians were then
everywhere surrounded by idolaters, with whom it was impossible
to avoid intercourse. Hence the need of being on their guard against
any even indirect compromise or act of communion with idolatry. Some at
Pergamos, in the region whence John wrote, fell into the snare of
eating things sacrificed to idols. The moment we cease to abide "in Him
that is true (by abiding) in Jesus Christ," we become part of "the
world that lieth in the wicked one," given up to spiritual, if
not in all places literal, idolatry (
THE SECOND AND THIRD EPISTLES GENERAL OF
JOHN
Commentary by A. R. Faussett
INTRODUCTION
Authenticity.—That these two Epistles were
written by the same author appears from their similarity of tone,
style, and sentiments. That John, the beloved disciple, was the author
of the Second and Third Epistles, as of the First Epistle, appears from
Irenæus [Against Heresies,
1.16.3], who quotes
To whom
addressed.—The Third Epistle is directed to Gaius or
Caius; whether Gaius of Macedonia (
The address of the Second Epistle is more disputed.
It opens, "The elder unto the Elect lady" (
Date and place of
writing.—Eusebius
[Ecclesiastical History, 3.25] relates that John, after the
death of Domitian, returned from his exile in Patmos to Ephesus, and
went on missionary tours into the heathen regions around, and also made
visitations of the churches around, and ordained bishops and clergy.
Such journeys are mentioned,
1. The elder—In a familiar letter John
gives himself a less authoritative designation than "apostle"; so
lady—Bengel takes the Greek as a proper name
Kyria, answering to the Hebrew "Martha." Being a person
of influence, "deceivers" (
love in the truth—Christian
love rests on the Christian truth (
all—All Christians form one fellowship, rejoicing in the spiritual prosperity of one another. "The communion of love is as wide as the communion of faith" [Alford].
2. For the truth's sake—joined with "I
love,"
dwelleth in us, and shall be with us for ever—in consonance with Christ's promise.
3. Grace be with you—One of the oldest manuscripts and several versions have "us" for you. The Greek is literally, "Grace shall be with us," that is, with both you and me. A prayer, however, is implied besides a confident affirmation.
grace … mercy … peace—"Grace" covers the sins of men; "mercy," their miseries. Grace must first do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands before mercy. Peace is the result of both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace.
the Lord—The oldest manuscripts and most of the oldest versions omit "the Lord." John never elsewhere uses this title in his Epistles, but "the Son of God."
in truth and love—The element or
sphere in which alone grace, mercy, and peace, have
place. He mentions truth in
4. I found—probably in one of his
missionary tours of superintendence. See Introduction, at the end, and
of thy children—some.
in truth—that is, in the Gospel truth.
as—even as. "The Father's commandment" is the standard of "the truth."
5. I beseech—rather (compare
Note, see on
not … new commandment—It was
old in that Christians heard it from the first in the Gospel
preaching; new, in that the Gospel rested love on the new
principle of filial imitation of God who first loved us, and gave Jesus
to die for us; and also, in that love is now set forth
with greater clearness than in the Old Testament dispensation. Love
performs both tables of the law, and is the end of the law and the
Gospel alike (compare Notes, see on
that we—implying that he already had love, and urging her to join him in the same Christian grace. This verse seems to me to decide that a Church, not an individual lady, is meant. For a man to urge a woman ("THEE"; not thee and thy children) that he and she should love one another, is hardly like an apostolic precept, however pure may be the love enjoined; but all is clear if "the lady" represent a Church.
6. "Love is the fulfilling of the law" (
This is the commandment—Greek, "The commandment is this," namely, love, in which all God's other commandments are summed up.
7. As love and truth go hand in
hand (
For—giving the reason why he dwelt on
truth and on love, which manifests itself in keeping
God's commandments (
many—(
are entered—The oldest manuscripts read, "have gone forth," namely, from us.
confess not … Jesus … in the flesh—the token of Antichrist.
is come—Greek, "coming." He who
denies Christ's coming in the flesh, denies the
possibility of the incarnation; he who denies that he has
come, denies its actuality. They denied the possibility of a
Messiah's appearing, or coming, in the flesh [Neander]. I think the Greek present
participle implies both the first and the second advent of
Christ. He is often elsewhere called the Coming One
(Greek),
This is a, &c.—Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems.
8. Look to yourselves—amidst the
widespread prevalence of deception so many being led astray. So
Christ's warning,
we lose not … we receive—The oldest manuscripts and versions read, "That YE lose not, but that YE receive."
which we have wrought—So one oldest
manuscript reads. Other very old manuscripts, versions, and Fathers,
read, "which YE have wrought." The
we being seemingly the more difficult reading is less likely to
have been a transcriber's alteration. Look that ye lose not the
believing state of "truth and love," which WE (as God's workmen,
a full reward—of grace not of debt.
Fully consummated glory. If "which YE have wrought" be read with very old authorities,
the reward meant is that of their "work (of faith) and labor of love."
There are degrees of heavenly reward proportioned to the degrees of
capability of receiving heavenly blessedness. Each vessel of glory
hanging on Jesus shall be fully happy. But the larger the vessel, the
greater will be its capacity for receiving heavenly bliss. He who with
one pound made ten, received authority over ten cities. He who made
five pounds received five cities; each according to his capacity of
rule, and in proportion to his faithfulness. Compare
9. The loss (
transgresseth—The oldest manuscripts
and versions read, "Every one who takes the lead"; literally,
"goes," or "leads on before"; compare
hath not God—(
He—emphatical: He and He alone.
10. If there come any—as a teacher or brother. The Greek is indicative, not subjunctive; implying that such persons do actually come, and are sure to come; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines.
receive him not … neither bid him God speed—This is not said of those who were always aliens from the Church, but of those who wish to be esteemed brethren, and subvert the true doctrine [Grotius]. The greeting salutation forbidden in the case of such a one is that usual among Christian brethren in those days, not a mere formality, but a token of Christian brotherhood.
11. By wishing a false brother or teacher "God (or 'good') speed," you imply that he is capable as such of good speed and joy (the literal meaning of the Greek), and that you wish him it while opposing Christ; so you identify yourself with "his evil deeds." The Greek of "partaker" is "having communion with." We cannot have communion with saints and with Antichrist at the same time. Here we see John's naturally fiery zeal directed to a right end. Polycarp, the disciple of John, told contemporaries of Irenæus, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, the heretic, was within, he retired with abhorrence, exclaiming, Surely the house will fall in ruins since the enemy of the truth is there.
12. I would not write—A heart full of love pours itself out more freely face to face, than by letter.
paper—made of Egyptian papyrus. Pens were then reeds split.
ink—made of soot and water, thickened with gum. Parchment was used for the permanent manuscripts in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates.
face to face—literally, "mouth to mouth."
full—Greek, "filled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose.
13. Alford confesses that the non-mention of the "lady" herself here seems rather to favor the hypothesis that a Church is meant.
THE THIRD EPISTLE OF
JOHN
Commentary by A. R. Faussett
1. I—emphatical. I personally, for my part. On Gaius or Caius, see my Introduction before Second Epistle.
love in the truth—(
2. above all things—Greek,
"concerning all things": so Alford: in all respects. But Wahl justifies English Version (compare
prosper—in general.
be in health—in particular.
3. testified of the truth that is in thee—Greek, "of" (or 'to') thy truth": thy share of that truth in which thou walkest [Alford].
even as thou—in contrast to Diotrephes
(
4. my children—members of the Church: confirming the view that the "elect lady" is a Church.
5. faithfully—an act becoming a faithful man.
whatsoever thou doest—a distinct
Greek word from the former "doest": translate, "workest":
whatsoever work, or labor of love, thou dost perform. So
and to strangers—The oldest manuscripts, "and that (that is, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enhances the love manifested in the act.
6. borne witness of thy charity before the
church—to stimulate others by the good example. The brethren
so entertained by Gaius were missionary evangelists (
bring forward on their journey—"If thou (continue to) forward on their journey" by giving them provisions for the way.
after a godly sort—Greek, "in a
manner worthy of God," whose ambassadors they are, and whose servant
thou art. He who honors God's missionary servants (
7. his name's sake—Christ's.
went forth—as missionaries.
taking nothing—refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessalonica.
Gentiles—the Christians just gathered out by their labors from among the heathen. As Gaius himself was a Gentile convert, "the Gentiles" here must mean the converts just made from the heathen, the Gentiles to whom they had gone forth. It would have been inexpedient to have taken aught (the Greek "meden" implies, not that they got nothing, though they had desired it, but that it was of their own choice they took nothing) from the infant churches among the heathen: the case was different in receiving hospitality from Gaius.
8. We—in contradistinction to "the
Gentiles" or "heathen" referred to,
therefore—as they take nothing from the Gentiles or heathen.
receive—The oldest manuscripts read, "take up." As they "take" nothing from the Gentiles, we ought to take them up so as to support them.
fellow helpers—with them.
to the truth—that is, to promote the truth.
9. I wrote—The oldest manuscripts add
"something": a communication, probably, on the subject of
receiving the brethren with brotherly love (
unto the church—of which Gaius is a member.
loveth … pre-eminence—through
ambition. Evidently occupying a high place in the Church where Gaius
was (
among them—over the members of the Church.
receiveth us not—virtually, namely, by
not receiving with love the brethren whom we recommended to be
received (
10. if I come—(
I will remember—literally, "I will bring to mind" before all by stigmatizing and punishing.
prating—with mere silly tattle.
neither doth he … receive the brethren—with hospitality. "The brethren" are the missionaries on their journey.
forbiddeth them that would—receive them.
casteth them—those that would receive
the brethren, by excommunication from the Church, which his influence,
as a leading man (
11. follow not that which is evil—as
manifested in Diotrephes (
but … good—as manifested in
Demetrius (
is of God—is born of God, who is good.
hath not seen God—spiritually, not literally.
12. of all men—who have had opportunity of knowing his character.
of the truth itself—The Gospel
standard of truth bears witness to him that he walks conformably
to it, in acts of real love, hospitality to the brethren (in contrast
to Diotrephes), &c. Compare
we also—besides the testimony of "all men," and "of the truth itself."
ye know—The oldest manuscripts read, "thou knowest."
13. I will not—rather as Greek, "I wish not … to write" more.
14. face to face—Greek, "mouth to mouth."
Peace—peace inward of conscience, peace fraternal of friendship, peace supernal of glory [Lyra].
friends—a title seldom used in the New Testament, as it is absorbed in the higher titles of "brother, brethren." Still Christ recognizes the relation of friend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Christ. Here in a friendly letter, mention of "friends" appropriately occurs.
by name—not less than if their names were written [Bengel].
THE GENERAL EPISTLE OF
JUDE
Commentary by A. R. Faussett
INTRODUCTION
Author.—He calls
himself in the address "the servant of Jesus Christ, and brother of
James." See Introduction to the
Epistle of James, in proof of James the apostle, and James
the Lord's brother, the bishop of Jerusalem, being one and the
same person.
Authenticity.—Eusebius [Ecclesiastical History, 3.25], reckons it among the Antilegomena or controverted Scriptures, "though recognized by the majority." The reference to the contest of Michael, the archangel, with the devil, for the body of Moses, not mentioned elsewhere in the Old Testament, but found in the apocryphal "Book of Enoch," probably raised doubts as to its authenticity, as Jerome [On Illustrious Men, 4] says. Moreover, its not being addressed to one particular Church, or individual, caused it not to be so immediately recognized as canonical. A counterfeiter would have avoided using what did not occur in the Old Testament, and which might be regarded as apocryphal.
As to the book of Enoch, if quoted by Jude, his
quotation of a passage from it gives an inspired sanction only to
the truth of that passage, not to the whole book; just as Paul,
by inspiration, sanctions particular sentiments from Aratus, Epimenides,
and Menander, but not all their
writings. I think, rather as there is some slight variation between
Jude's statement and that of the book of Enoch, that Jude, though
probably not ignorant of the book of Enoch, stamps with inspired
sanction the current tradition of the Jews as to Enoch's prophecies;
just as Paul mentions the names of the Egyptian magicians, "Jannes and
Jambres" (
Eusebius [Demonstration of the Gospel, 3.5] remarks, it accords with John's humility that in Second and Third John he calls himself "the elder." For the same reason James and Jude call themselves "servants of Jesus Christ." Clement of Alexandria [Adumbrations, in Epistle of Jude, p. 1007] says, "Jude, through reverential awe, did not call himself brother, but servant, of Jesus Christ, and brother of James."
Tertullian [On the
Apparel of Women, 3] cites the Epistle as that of the apostle
James. Clement of Alexandria in
Miscellanies [3.2.11] quotes
To whom
addressed.—The references to Old Testament history,
Time and place of
writing.—Alford thinks,
that, considering Jude was writing to Jews and citing signal instances
of divine vengeance, it is very unlikely he would have omitted to
allude to the destruction of Jerusalem if he had written after that
event which uprooted the Jewish polity and people. He conjectures from
the tone and references that the writer lived in Palestine. But as to
the former, negative evidence is doubtful; for neither does John allude
in his Epistles, written after the destruction of Jerusalem, to that
event. Mill fixes on A.D. 90, after the death of all the apostles save
John. I incline to think from
1. servant of Jesus Christ—as His minister and apostle.
brother of James—who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former marriage; for ancient traditions universally agree that Mary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly "brother of James." See my Introduction.
to them … sanctified by God the
Father—The oldest manuscripts and versions, Origen, Lucifer, and
others read, "beloved" for sanctified. If English Version
be read, compare
preserved in Jesus Christ—"kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, mentions the source and guarantee for the final accomplishment of believers' salvation; lest they should be disheartened by the dreadful evils which he proceeds to announce [Bengel].
and called—predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His divine prerogative, guarantees their eternal safety.
2. Mercy—in a time of wretchedness.
Therefore mercy stands first; the mercy of Christ (
peace—in the Holy Ghost (
love—of God (
be multiplied—in you and towards you.
3. Design of the Epistle (compare
all diligence—(
the common salvation—wrought by
Christ. Compare Note, see on
it was needful for me—rather, "I felt
it necessary to write (now at once; so the Greek aorist
means; the present infinitive 'to write,' which precedes,
expresses merely the general fact of writing) exhorting you." The
reason why he felt it necessary "to write with exhortation," he
states,
earnestly contend—Compare
once, &c.—Greek, "once
for all delivered." No other faith or revelation is to supersede
it. A strong argument for resisting heretical innovators (
the saints—all Christians, holy (that is, consecrated to God) by their calling, and in God's design.
4. certain men—implying disparagement.
crept in unawares—stealthily and
unlawfully. See on
before … ordained—Greek,
"forewritten," namely, in Peter's prophecy
to this condemnation—Jude graphically
puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men"
of the last days before Christ's coming to judgment, as well as their
forerunners, the "ungodly men" before the flood, the type of the last
judgment (
the grace of our God—A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a license to sin.
denying the only Lord—The oldest
manuscripts, versions, and Fathers omit "God," which follows in
English Version. Translate as the Greek, "the only
Master"; here used of Jesus Christ, who is at once Master
and "Lord" (a different Greek word). See on
5. (
therefore—Other oldest manuscripts and
Vulgate read, "But"; in contrast to the ungodly
though ye once—rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.
the Lord—The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.
saved—brought safely, and into a state of safety and salvation.
afterward—Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.
6. (
kept not their first
estate—Vulgate translates, "their own
principality," which the fact of angels being elsewhere called
"principalities," favors: "their own" implies that, instead of being
content with the dignity once for all assigned to them under the
Son of God, they aspired higher. Alford
thinks the narrative in
left—on their own accord.
their own—Greek, "their proper."
habitation—heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."
reserved—As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.
7. Even as—Alford translates, "I wish to remind you (
Sodom, &c.—(2Pe 2:6).
giving themselves over to
fornication—following fornication extraordinarily,
that is, out of the order of nature. On "in like manner to
them" (Greek), compare Note, see on
going after strange flesh—departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin of Sodom without compunction or shame.
are set forth—before our eyes.
suffering—undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.
the vengeance—Greek, "righteous retribution."
eternal fire—The lasting marks of the
fire that consumed the cities irreparably, is a type of the eternal
fire to which the inhabitants have been consigned. Bengel translates as the Greek will admit,
"Suffering (the) punishment (which they endure) as
an example or sample of eternal fire (namely, that which shall
consume the wicked)."
8. also—rather, "In like manner nevertheless" (notwithstanding these warning examples) [Alford].
these … dreamers—The
Greek has not "filthy" of English Version. The
clause, "these men dreaming" (that is, in their dreams), belongs to all
the verbs, "defile," "despise," and "speak evil." All sinners are
spiritually asleep, and their carnal activity is as it were a dream
(
defile the flesh—(
dominion—"lordship."
dignities—literally, "glories." Earthly and heavenly dignities.
9. Michael, the archangel—Nowhere in
Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New
Testament where it occurs, is
about the body of Moses—his literal
body. Satan, as having the power of death, opposed the raising of it
again, on the ground of Moses' sin at Meribah, and his murder of the
Egyptian. That Moses' body was raised, appears from his presence with
Elijah and Jesus (who were in the body) at the Transfiguration: the
sample and earnest of the coming resurrection kingdom, to be ushered in
by Michael's standing up for God's people. Thus in each dispensation a
sample and pledge of the future resurrection was given: Enoch in the
patriarchal dispensation, Moses in the Levitical, Elijah in the
prophetical. It is noteworthy that the same rebuke is recorded here as
was used by the Angel of the Lord, or Jehovah the Second Person, in
pleading for Joshua, the representative of the Jewish Church, against
Satan, in
durst not—from reverence for Satan's
former dignity (
railing accusation—Greek, "judgment of blasphemy," or evil-speaking. Peter said, Angels do not, in order to avenge themselves, rail at dignities, though ungodly, when they have to contend with them: Jude says that the archangel Michael himself did not rail even at the time when he fought with the devil, the prince of evil spirits—not from fear of him, but from reverence of God, whose delegated power in this world Satan once had, and even in some degree still has. From the word "disputed," or debated in controversy, it is plain it was a judicial contest.
10. (
those things which—Greek, "all things whatsoever they understand not," namely, the things of the spiritual world.
but what … naturally—Connect thus, "Whatever (so the Greek) things naturally (by natural, blind instinct), as the unreasoning (so the Greek) animals, they know," &c. The Greek for the former "know" implies deeper knowledge; the latter "know," the mere perception of the "animal senses and faculties."
11. Woe—See on
Cain—the murderer: the root of whose sin was hatred and envy of the godly, as it is the sin of these seducers.
ran greedily—literally, "have been poured forth" like a torrent that has burst its banks. Reckless of what it costs, the loss of God's favor and heaven, on they rush after gain like Balaam.
perished in the gainsaying of
Core—(compare Note, see on
12. spots—
feeding themselves—Greek, "pasturing (tending) themselves." What they look to is the pampering of themselves, not the feeding of the flock.
without fear—Join these words not as English Version, but with "feast." Sacred feasts especially ought to be celebrated with fear. Feasting is not faulty in itself [Bengel], but it needs to be accompanied with fear of forgetting God, as Job in the case of his sons' feasts.
clouds—from which one would expect
refreshing rains.
carried about—The oldest manuscripts
have "carried aside," that is, out of the right course (compare
trees whose fruit withereth—rather, "trees of the late (or waning) autumn," namely, when there are no longer leaves or fruits on the trees [Bengel].
without fruit—having no good fruit of knowledge and practice; sometimes used of what is positively bad.
twice dead—First when they cast their leaves in autumn, and seem during winter dead, but revive again in spring; secondly, when they are "plucked up by the roots." So these apostates, once dead in unbelief, and then by profession and baptism raised from the death of sin to the life of righteousness, but now having become dead again by apostasy, and so hopelessly dead. There is a climax. Not only without leaves, like trees in late autumn, but without fruit: not only so, but dead twice; and to crown all, "plucked up by the roots."
13. Raging—wild. Jude has in mind
shame—plural in Greek, "shames"
(compare
wandering stars—instead of moving on in a regular orbit, as lights to the world, bursting forth on the world like erratic comets, or rather, meteors of fire, with a strange glare, and then doomed to fall back again into the blackness of gloom.
14. See Introduction on the source whence Jude
derived this prophecy of Enoch. The Holy Spirit, by Jude, has sealed
the truth of this much of the matter contained in the book of Enoch,
though probably that book, as well as Jude, derived it from tradition
(compare Note, see on
And Enoch—Greek, "Moreover, also Enoch," &c.
seventh from Adam—Seven is the
sacred number. In Enoch, freedom from death and the sacred number are
combined: for every seventh object is most highly valued. Jude thus
shows the antiquity of the prophecies. Compare Note, see on
of these—in relation to these. The
reference of his prophecies was not to the antediluvians alone, but to
all the ungodly (
cometh—literally, "came." Prophecy regards the future as certain as if it were past.
saints—Holy angels (compare
15. This verse and the beginning of Enoch's prophecy is composed in Hebrew poetic parallelism, the oldest specimen extant. Some think Lamech's speech, which is also in poetic parallelism, was composed in mockery of Enoch's prophecy: as Enoch foretold Jehovah's coming to judgment, so Lamech presumes on impunity in polygamy and murder (just as Cain the murderer seemed to escape with impunity).
convince—convict.
hard speeches—such as are
noticed in
ungodly sinners—not merely sinners, but proud despisers of God: impious.
against him—They who speak against God's children are regarded by God as speaking against Himself.
16. murmurers—in secret: muttering
murmurs against God's ordinances and ministers in Church and state.
Compare
complainers—never satisfied with their
lot (
walking after their own lusts—(
great swelling words—(
men's persons—their mere outward appearance and rank.
because of advantage—for the sake of what they may gain from them. While they talk great swelling words, they are really mean and fawning towards those of wealth and rank.
17. But; beloved … ye—in contrast
to those reprobates,
remember—implying that his readers had been contemporaries of the apostles. For Peter uses the very same formula in reminding the contemporaries of himself and the other apostles.
spoken before—spoken already before now.
the apostles—Peter (see on
18. mockers—In the parallel,
walk after their own ungodly lusts—literally, "after (according to) their own lusts of ungodliness."
19. These be they—showing that their characters are such as Peter and Paul had foretold.
separate themselves—from Church
communion in its vital, spiritual reality: for outwardly they took part
in Church ordinances (
sensual—literally, "animal-souled": as
opposed to the spiritual, or "having the Spirit." It is
translated, "the natural man,"
having not the Spirit—In the animal
and natural man the spirit, his higher part, which ought to be
the receiver of the Holy Spirit, is not so; and therefore, his spirit
not being in its normal state, he is said not to have the spirit
(compare
20. Resuming
building up yourselves—the opposite to
the "separate themselves" (
on—as on a foundation. Building on THE FAITH is equivalent to building on Christ, the object of faith.
praying in the Holy Ghost—(
21. In
Keep yourselves—not in your own strength, but "in the love of God," that is, God's love to you and all His believing children, the only guarantee for their being kept safe. Man's need of watching is implied; at the same time he cannot keep himself, unless God in His love keep him.
looking for—in hope.
the mercy of our Lord Jesus Christ—to be fully manifested at His coming. Mercy is usually attributed to the Father: here to the Son; so entirely one are they.
22, 23. None but those who "keep themselves" are likely to "save" others.
have compassion—So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."
making a difference—The oldest
manuscripts and versions read the accusative for the nominative, "when
separating themselves" [Wahl], referring
to
23. save with fear—The oldest
manuscripts do not read "with fear" in this position: but after
"snatching them out of the fire" (with which, compare
hating—Even hatred has its legitimate field of exercise. Sin is the only thing which God hates: so ought we.
even the garment—a proverbial phrase:
avoiding the most remote contact with sin, and hating that which
borders on it. As garments of the apostles wrought miracles of
good in healing, so the very garment of sinners metaphorically,
that is, anything brought into contact with their pollution, is to be
avoided. Compare as to lepers and other persons defiled,
24, 25. Concluding doxology.
Now—Greek, "But."
you—Alford, on inferior authority, reads, "them." You is in contradistinction to those ungodly men mentioned above.
keep … from falling—rather, "guard … (so as to be) without falling," or stumbling.
faultless—Greek, "blameless."
before the presence of his glory—that is, before Himself, when He shall be revealed in glory.
with exceeding joy—literally, "with exultation" as of those who leap for joy.
25. To the only … God our Saviour—The oldest manuscripts add, "through Jesus Christ our Lord." The transcribers, fancying that "Saviour" applied to Christ alone, omitted the words. The sense is, To the only God (the Father) who is our Saviour through (that is, by the mediation of) Jesus Christ our Lord.
dominion—Greek, "might."
power—authority: legitimate power. The oldest manuscripts and Vulgate, after "power," have "before all the age," that is, before all time as to the past: "and now," as to the present; "and to all the ages," that is, for ever, as to the time to come.
THE REVELATION
OF ST. JOHN THE DIVINE
Commentary by A. R. Faussett
INTRODUCTION
Authenticity.—The author calls himself
John (
Its canonicity and inspiration (according to a
scholium of Andreas of Cappadocia) are
attested by Papias, a hearer of John,
and associate of Polycarp. Papias was bishop of Hierapolis, near
Laodicea, one of the seven churches. Wordsworth conjectures that a feeling of shame, on
account of the rebukes of Laodicea in Revelation, may have
operated on the Council of Laodicea, so as to omit Revelation from its
list of books to be read publicly (?). The Epistle of the
churches of Lyons and Vienne to the churches of Asia and Phrygia (in
Eusebius, [Ecclesiastical
History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes
The Alogi [Epiphanius, Heresies, 51] and Caius the Roman presbyter [Eusebius, Ecclesiastical History, 3.28],
towards the end of the second and beginning of the third century,
rejected John's Apocalypse on mere captious grounds. Caius, according to Jerome [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the
ground of its supporting the millennial reign on earth. Dionysius of Alexandria mentions many before his
time who rejected it because of its obscurity and because it seemed to
support Cerinthus' dogma of an earthly and carnal kingdom; whence they
attributed it to Cerinthus. This Dionysius, scholar of Origen, and bishop of Alexandria (A.D. 247), admits its inspiration (in Eusebius [Ecclesiastical History, 7.10]), but
attributes it to some John distinct from John the apostle, on the
ground of its difference of style and character, as compared with
John's Gospel and Epistle, as also because the name John is several
times mentioned in the Apocalypse, which is always kept back in both
the Gospel and Epistle; moreover, neither does the Epistle make any
allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the
style is not pure Greek, but abounds in barbarisms and
solecisms. Eusebius wavers in opinion
[Ecclesiastical History, 24.39] as to whether it is, or is not,
to be ranked among the undoubtedly canonical Scriptures. His antipathy
to the millennial doctrine would give an unconscious bias to his
judgment on the Apocalypse. Cyril of
Jerusalem (A.D. 386),
[Catechetical Lectures, 4.35,36], omits the Apocalypse in
enumerating the New Testament Scriptures to be read privately as well
as publicly. "Whatever is not read in the churches, that do not even
read by thyself; the apostles and ancient bishops of the Church who
transmitted them to us were far wiser than thou art." Hence, we see
that, in his day, the Apocalypse was not read in the churches. Yet in
Catechetical Lectures, 1.4 he quotes
The personal notices of John in the Apocalypse occur
As to the difference of style, as compared with the
Gospel and Epistle, the difference of subject in part accounts
for it, the visions of the seer, transported as he was above the region
of sense, appropriately taking a form of expression abrupt, and unbound
by the grammatical laws which governed his writings of a calmer and
more deliberate character. Moreover, as being a Galilean Hebrew, John,
in writing a Revelation akin to the Old Testament prophecies, naturally
reverted to their Hebraistic style. Alford notices, among the features of resemblance
between the styles of the Apocalypse and John's Gospel and Epistle: (1)
the characteristic appellation of our Lord, peculiar to John
exclusively, "the Word of God" (
Tregelles well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with Irenæus), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."
Relation of the Apocalypse to
the rest of the canon.—Gregory of
Nyssa [tom. 3, p. 601], calls Revelation "the last book of
grace." It completes the volume of inspiration, so that we are to look
for no further revelation till Christ Himself shall come. Appropriately
the last book completing the canon was written by John, the last
survivor of the apostles. The New Testament is composed of the
historical books, the Gospels and Acts, the doctrinal Epistles, and the
one prophetical book, Revelation. The same apostle wrote the last of
the Gospels, and probably the last of the Epistles, and the only
prophetical book of the New Testament. All the books of the New
Testament had been written, and were read in the Church assemblies,
some years before John's death. His life was providentially prolonged
that he might give the final attestation to Scripture. About the year
A.D. 100, the bishops of Asia (the
angels of the seven churches) came to John at Ephesus, bringing him copies of the three Gospels,
Matthew, Mark, and Luke, and desired of him a statement of his
apostolical judgment concerning them; whereupon he pronounced them
authentic, genuine, and inspired, and at their request added his own
Gospel to complete the fourfold aspect of the Gospel of Christ (compare
Muratori [Fragment on the Canon of
Scripture]; Eusebius
[Ecclesiastical History, 3.24]; Jerome [Commentary on Matthew]; Victorinus on the Apocalypse; Theodoret [Ecclesiastical History, 39]). A
Greek divine, quoted in Allatius, calls
Revelation "the seal of the whole Bible." The canon would be incomplete
without Revelation. Scripture is a complete whole, its component books,
written in a period ranging over one thousand five hundred years, being
mutually connected. Unity of aim and spirit pervades the entire, so
that the end is the necessary sequence of the middle, and the middle of
the beginning. Genesis presents before us man and his bride in
innocence and blessedness, followed by man's fall through Satan's
subtlety, and man's consequent misery, his exclusion from Paradise and
its tree of life and delightful rivers. Revelation presents, in reverse
order, man first liable to sin and death, but afterwards made conqueror
through the blood of the Lamb; the first Adam and Eve, represented by
the second Adam, Christ, and the Church. His spotless bride, in
Paradise, with free access to the tree of life and the crystal water of
life that flows from the throne of God. As Genesis foretold the
bruising of the serpent's head by the woman's seed (
Place and time of
writing.—The best authorities among the Fathers state that
John was exiled under Domitian (Irenæus [Against Heresies, 5; 30]; Clement of Alexandria; Eusebius [Ecclesiastical History, 3.20]).
Victorinus says that he had to labor in
the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor
Nerva. Probably it was immediately after his return that he wrote,
under divine inspiration, the account of the visions vouchsafed to him
in Patmos (
To what readers addressed.—The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.
Object.—It
begins with admonitory addresses to the seven churches from the divine
Son of man, whom John saw in vision, after a brief introduction which
sets forth the main subject of the book, namely, to "show unto His
servants things which must shortly come to pass" (the first through
third chapters). From the fourth chapter to the end is mainly prophecy,
with practical exhortations and consolations, however, interspersed,
similar to those addressed to the seven churches (the representatives
of the universal Church of every age), and so connecting the body of
the book with its beginning, which therefore forms its appropriate
introduction. Three schools of interpreters exist: (1) The Preterists,
who hold that almost the whole has been fulfilled. (2) The Historical
Interpreters, who hold that it comprises the history of the Church from
John's time to the end of the world, the seals being
chronologically succeeded, by the trumpets and the trumpets by
the vials. (3) The Futurists, who consider almost the whole as yet
future, and to be fulfilled immediately before Christ's second coming.
The first theory was not held by any of the earliest Fathers, and is
only held now by Rationalists, who limit John's vision to things within
his own horizon, pagan Rome's persecutions of Christians, and its
consequently anticipated destruction. The Futurist school is open to
this great objection: it would leave the Church of Christ unprovided
with prophetical guidance or support under her fiery trials for 1700 or
1800 years. Now God has said, "Surely He will do nothing, but He
revealeth His secrets unto His servants the prophets" (
Alford, following
Isaac Williams, draws attention to the
parallel connection between the Apocalypse and Christ's discourse on
the Mount of Olives, recorded in
At the very beginning, John hastens, by anticipation
(as was the tendency of all the prophets), to the grand consummation.
Again, the earthquake that ensues on the
opening of the sixth seal is one of the catchwords, that is, a link
connecting chronologically this sixth seal with the sixth trumpet
(
Again, the beast out of the bottomless pit
(
Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.
Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.
Moreover, links occur in the Apocalypse connecting it
with the Old Testament. For instance, the "mouth speaking great things"
(
Auberlen observes,
"The history of salvation is mysteriously governed by holy numbers.
They are the scaffolding of the organic edifice. They are not merely
outward indications of time, but indications of nature and essence. Not
only nature, but history, is based in numbers. Scripture and antiquity
put numbers as the fundamental forms of things, where we put ideas." As
number is the regulator of the relations and proportions of the natural
world, so does it enter most frequently into the revelations of the
Apocalypse, which sets forth the harmonies of the supernatural, the
immediately Divine. Thus the most supernatural revelation leads us the
farthest into the natural, as was to be expected, seeing the God of
nature and of revelation is one. Seven is the number for
perfection (compare
The arguments for the year-day theory are as follows:
CHAPTER 1
1. Revelation—an apocalypse or
unveiling of those things which had been veiled. A
manifesto of the kingdom of Christ. The travelling manual of the
Church for the Gentile Christian times. Not a detailed history
of the future, but a representation of the great epochs and chief
powers in developing the kingdom of God in relation to the world. The
"Church-historical" view goes counter to the great principle
that Scripture interprets itself. Revelation is to teach us to
understand the times, not the times to interpret to us the Apocalypse,
although it is in the nature of the case that a reflex influence is
exerted here and is understood by the prudent [Auberlen]. The book is in a series of parallel
groups, not in chronological succession. Still there is an organic
historical development of the kingdom of God. In this book all the
other books of the Bible end and meet: in it is the consummation of all
previous prophecy. Daniel foretells as to Christ and the Roman
destruction of Jerusalem, and the last Antichrist. But John's
Revelation fills up the intermediate period, and describes the
millennium and final state beyond Antichrist. Daniel, as a godly
statesman, views the history of God's people in relation to the four
world kingdoms. John, as an apostle, views history from the
Christian Church aspect. The term Apocalypse is applied
to no Old Testament book. Daniel is the nearest approach to it; but
what Daniel was told to seal and shut up till the time of the
end, John, now that the time is at hand (
of Jesus Christ—coming from
Him. Jesus Christ, not John the writer, is the Author of the
Apocalypse. Christ taught many things before His departure; but those
which were unsuitable for announcement at that time He brought together
into the Apocalypse [Bengel]. Compare
His promise,
which God gave unto him—The Father reveals Himself and His will in, and by, His Son.
to show—The word recurs in
his servants—not merely to "His
servant John," but to all His servants (compare
shortly—Greek, "speedily";
literally, "in," or "with speed." Compare "the time is at hand,"
he sent—Jesus Christ sent.
by his angel—joined with "sent." The
angel does not come forward to "signify" things to John until
2. bare record of—"testified the word of
God" in this book. Where we would say "testifies," the ancients
in epistolary communications use the past tense. The word of God
constitutes his testimony;
the testimony of Jesus—"the Spirit of
prophecy" (
and of all things that, &c.—The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."
3. he that readeth, and they that
hear—namely, the public reader in Church assemblies,
and his hearers. In the first instance, he by whom John sent the
book from Patmos to the seven churches, read it publicly: a usage most
scriptural and profitable. A special blessing attends him who
reads or hears the apocalyptic "prophecy" with a view to
keeping the things therein (as there is but one article to "they
that hear and keep those things," not two classes, but only one is
meant: "they who not only hear, but also keep those things,"
4. John—the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.
seven churches—not that there were not
more churches in that region, but the number seven is fixed on
as representing totality. These seven represent the
universal Church of all times and places. See Trench's [Commentary on the Epistles to the Seven
Churches in Asia] interesting note,
Asia—Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.
Grace … peace—Paul's apostolical
greeting. In his Pastoral Epistles he inserts "mercy" in addition: so
him which is … was … is to
come—a periphrasis for the incommunicable name Jehovah, the self-existing One, unchangeable. In
Greek the indeclinability of the designation here implies His
unchangeableness. Perhaps the reason why "He which is to come" is used,
instead of "He that shall be," is because the grand theme of Revelation
is the Lord's coming (
the seven Spirits which are before his throne—The oldest manuscripts omit "are."
before—literally, "in the presence
of." The Holy Spirit in His sevenfold (that is, perfect, complete, and
universal) energy. Corresponding to "the seven churches." One in
His own essence, manifold in His gracious influences. The seven
eyes resting on the stone laid by Jehovah (
5. the faithful witness—of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [Richard of St. Victor in Trench]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."
the first-begotten of the dead—(
the prince—or Ruler. The kingship of
the world which the tempter offered to Jesus on condition of doing
homage to him, and so shunning the cross, He has obtained by the cross.
"The kings of the earth" conspired against the Lord's Anointed (
Unto him that loved us—The oldest manuscripts read the present, "… loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.
washed us—The two oldest manuscripts
read, "freed (loosed as from a bond) us": so Andreas and Primasius. One very old manuscript, Vulgate,
and Coptic read as English Version, perhaps drawn from
6. And hath—rather as Greek, "And (He) hath."
made us kings—The oldest manuscripts
read, "a kingdom." One oldest manuscript reads the dative, "for us."
Another reads "us," accusative: so Vulgate, Syriac, Coptic, and
Andreas. This seems preferable, "He made
us (to be) a kingdom." So
priests—who have pre-eminently the
privilege of near access to the king. David's sons were priests
(Hebrew),
God and his Father—There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."
glory and dominion—Greek,
"the glory and the might." The fuller threefold doxology
occurs,
for ever and ever—Greek, "unto the ages."
7. with clouds—Greek, "the
clouds," namely, of heaven. "A cloud received Him out of their sight"
at His ascension (
every eye—His coming shall therefore be a personal, visible appearing.
shall see—It is because they do not
now see Him, they will not believe. Contrast
they also—they in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.
all kindreds … shall wail—all
the unconverted at the general judgment; and especially at His
pre-millennial advent, the Antichristian confederacy (
because of—Greek, "at," or "in regard to Him."
Even so, Amen—Gods seal of His own
word; to which corresponds the believer's prayer,
8. Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.
the beginning and the ending—omitted
in the oldest manuscripts, though found in Vulgate and
Coptic. Transcribers probably inserted the clause from
the Lord—The oldest manuscripts read "the Lord God."
Almighty—Hebrew,
"Shaddai," and "Jehovah Sabaoth," that is, "of hosts";
commanding all the hosts or powers in heaven and earth, so able to
overcome all His Church's foes. It occurs often in Revelation, but
nowhere else in the New Testament save
9. I John—So "I Daniel" (
also—as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.
companion—Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.
patience—Translate, "endurance."
"Persevering, enduring continuance" (
of, &c.—The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.
was—Greek, "came to be."
in … Patmos—now Patmo or
Palmosa. See Introduction on this
island, and John's exile to it under Domitian, from which he was
released under Nerva. Restricted to a small spot on earth, he is
permitted to penetrate the wide realms of heaven and its secrets. Thus
John drank of Christ's cup, and was baptized with His baptism (
for—Greek, "for the sake of," "on account of"; so, "because of the word of God and … testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [Bengel].
10. I was—Greek, "I came to be"; "I became."
in the Spirit—in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.
on the Lord's day—Though forcibly
detained from Church communion with the brethren in the sanctuary on
the Lord's day, the weekly commemoration of the resurrection, John was
holding spiritual communion with them. This is the earliest mention of
the term, "the Lord's day." But the consecration of the day to
worship, almsgiving, and the Lord's Supper, is implied in
great voice—summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.
11. I am Alpha and Omega, the first and the last; and—The oldest manuscripts, omit all this clause.
write in a book—To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel].
seven churches—As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, Cyprian, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [Stier]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.
12. see the voice—that is, ascertain whence the voice came; to see who was it from whom the voice proceeded.
that—Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.
spake—The oldest manuscripts, versions, and Fathers read, "was speaking."
being—"having turned."
seven …
candlesticks—"lamp-stands" [Kelly]. The stand holding the lamp. In
13. His glorified form as man could be recognized by John, who had seen it at the Transfiguration.
in the midst—implying Christ's
continual presence and ceaseless activity in the midst of His
people on earth. In
seven—omitted in two of the oldest manuscripts, but supported by one.
Son of man—The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.
down to the foot—a mark of high rank.
The garment and girdle seem to be emblems of His priesthood.
Compare
14.—Greek, "But," or "And."
like wool—Greek, "like
white wool." The color is the point of comparison;
signifying purity and glory. (So in
eyes … as …
flame—all-searching and penetrating like fire: at the same
time, also, implying consuming indignation against sin,
especially at His coming "in flaming fire, taking vengeance" on all the
ungodly, which is confirmed as the meaning here, by
15. fine brass—Greek,
"chalcolibanus," derived by some from two Greek words,
"brass" and "frankincense"; derived by Bochart from Greek, "chalcos,"
"brass," and Hebrew, "libbeen," "to whiten"; hence,
"brass," which in the furnace has reached a white heat. Thus it
answers to "burnished (flashing, or glowing) brass,"
voice as … many waters—(
16. he had—Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [Alford].
in … right hand seven
stars—(
out of … mouth went—Greek, "going forth"; not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. Tertullian [Epistle against Judaizers], takes them of the Old and the New Testaments. Richard of St. Victor, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins."
sword—Greek, "romphaia,"
the Thracian long and heavy broad sword: six times in Revelation, once
only elsewhere in New Testament, namely,
sun … in his strength—in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, æsthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.
17. So fallen is man that God's manifestation of His glorious presence overwhelms him.
laid his right hand upon me—So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.
unto me—omitted in the oldest manuscripts.
the first … the last—(
18. Translate as Greek, "And THE Living One": connected with last sentence,
and was—Greek, "and (yet) I became."
alive for evermore—Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [Theodoret in Trench]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.
have … keys of
hell—Greek, "Hades"; Hebrew, "Sheol." "Hell" in
the sense, the place of torment, answers to a different
Greek word, namely, Gehenna. I can release from the
unseen world of spirits and from DEATH whom I will. The oldest manuscripts
read by transposition, "Death and Hades," or Hell." It is death (which
came in by sin, robbing man of his immortal birthright,
19. The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).
things which are—"the things which
thou hast seen" are those narrated in this chapter (compare
20. in—Greek, "upon My right hand."
the mystery … candlesticks—in
apposition to, and explaining, "the things which thou hast seen,"
governed by "Write." Mystery signifies the hidden truth, veiled
under this symbol, and now revealed; its correlative is revelation.
Stars symbolize lordship (
angels—not as Alford, from Origen
[Homily 13 on Luke, and Homily 20 on Numbers], the
guardian angels of the churches, just as individuals have their
guardian angels. For how could heavenly angels be charged with the
delinquencies laid here to the charge of these angels? Then, if a human
angel be meant (as the Old Testament analogy favors,
CHAPTER 2
Each of the seven epistles in this and the third
chapter, commences with, "I know thy works." Each contains a promise
from Christ, "To him that overcometh." Each ends with, "He that hath an
ear, let him hear what the Spirit saith unto the churches." The title
of our Lord in each case accords with the nature of the address, and is
mainly taken from the imagery of the vision,
1. Ephesus—famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.
holdeth—Greek, "holdeth fast,"
as in
2. I know thy works—expressing His
omniscience. Not merely "thy professions, desires, good resolutions"
(
thy labour—Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."
patience—persevering endurance.
bear—evil men are a
burden which the Ephesian Church regarded as intolerable. We are
to "bear (the same Greek,
tried—by experiment; not the
Greek for "test," as
say they are apostles—probably Judaizers. Ignatius [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."
3. borne … patience—The oldest
manuscripts transpose these words. Then translate as Greek,
"persevering endurance … borne." "Thou hast borne" My reproach,
but "thou canst not bear the evil" (
and … hast laboured, and hast not fainted—The two oldest manuscripts and oldest versions read, "and … hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor … and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."
4. somewhat … because—Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!
left thy first love—to Christ. Compare
5. whence—from what a height.
do the first works—the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."
I will come—Greek, "I am coming" in special judgment on thee.
quickly—omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.
remove thy candlestick out of his place—I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [Trench].
6. But—How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.
hatest the deeds—We should hate men's evil deeds, not hate the men themselves.
Nicolaitanes—Irenæus [Against Heresies, 1.26.3] and
Tertullian [Prescription against
Heretics, 46] make these followers of Nicolas, one of the
seven (honorably mentioned,
7. He that hath an ear—This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [Clement of Alexandria].
the Spirit saith—What Christ saith, the Spirit saith; so one are the Second and Third Persons.
unto the churches—not merely to the particular, but to the universal Church.
overcometh—In John's Gospel (
will I give—as the Judge. The tree of
life in Paradise, lost by the fall, is restored by the Redeemer.
Allusions to it occur in
give … tree of life—The thing
promised corresponds to the kind of faithfulness manifested. They who
refrain from Nicolaitane indulgences (
in the midst of the paradise—The
oldest manuscripts omit "the midst of." In
of God—(
8. Smyrna—in Ionia, a little to the north of Ephesus. Polycarp, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. Ignatius [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to Polycarp, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian [The Prescription against Heretics, 32], and Irenæus, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John.
the first … the last … was dead
… is alive—The attributes of Christ most calculated to
comfort the Church of Smyrna under its persecutions; resumed from
9. thy works, and—omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.
tribulation—owing to persecution.
poverty—owing to "the spoiling of their goods."
but thou art rich—in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [Trench].
blasphemy of them—blasphemous calumny of thee on the part of (or arising from) them.
say they are Jews, and are not—Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.
synagogue of Satan—Only once is the
term "synagogue" in the New Testament used of the Christian assembly,
and that by the apostle who longest maintained the union of the Church
and Jewish Synagogue. As the Jews more and more opposed Christianity,
and it more and more rooted itself in the Gentile world, the term
"synagogue" was left altogether to the former, and Christians
appropriated exclusively the honorable term "Church"; contrast an
earlier time when the Jewish theocracy is called "the Church in the
wilderness." Compare
10. Fear none, &c.—the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [Trench].
devil—"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.
tried—with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God—God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [Trench].
ten days—not the ten persecutions from
Nero to Diocletian. Lyra explains ten
years on the year-day principle. The shortness of the
duration of the persecution is evidently made the ground of
consolation. The time of trial shall be short, the duration of your joy
shall be for ever. Compare the use of "ten days" for a short time,
unto death—so as even to endure death for My sake.
crown of life—
11. shall not be hurt—Greek, "shall not by any means (or possibly) be hurt."
the second death—"the lake of fire."
"The death in life of the lost, as contrasted with the life in death of
the saved" [Trench]. The phrase "the
second death" is peculiar to the Apocalypse. What matter about the
first death, which sooner or later must pass over us, if we escape
the second death? "It seems that they who die that death shall
be hurt by it; whereas, if it were annihilation, and so a
conclusion of their torments, it would be no way hurtful, but highly
beneficial to them. But the living torments are the second death"
[Bishop Pearson]. "The life of the
damned is death" [Augustine]. Smyrna
(meaning myrrh) yielded its sweet perfume in being bruised even
to death. Myrrh was used in embalming dead bodies (
12. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [Tacitus, Annals, 3.63].
he which hath the sharp sword with two
edges—appropriate to His address having a twofold bearing, a
searching power so as to convict and convert some (
13. I know thy works—Two oldest manuscripts omit this clause; one oldest manuscript retains it.
Satan's seat—rather as the
Greek is translated all through Revelation, "throne." Satan, in
impious mimicry of God's heavenly throne, sets up his earthly throne
(
even in those days—Two oldest manuscripts omit "even"; two retain it.
wherein—Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. Simeon Metaphrastes has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. Hengstenberg makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.
14. few—in comparison of the many tokens of thy faithfulness.
hold the doctrine of Balaam—"the
teaching of Balaam," namely, that which he "taught Balak."
Compare "the counsel of Balaam,"
children—Greek, "sons of Israel."
stumbling-block—literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [Trench].
eat things sacrificed unto idols—the
act common to the Israelites of old, and the Nicolaitanes in John's
day; he does not add what was peculiar to the Israelites, namely, that
they sacrificed to idols. The temptation to eat idol-meats was a
peculiarly strong one to the Gentile converts. For not to do so
involved almost a withdrawal from partaking of any social meal with the
heathen around. For idol-meats, after a part had been offered in
sacrifice, were nearly sure to be on the heathen entertainer's table;
so much so, that the Greek "to kill" (thuein) meant
originally "to sacrifice." Hence arose the decree of the council of
Jerusalem forbidding to eat such meats; subsequently some at Corinth
ate unscrupulously and knowingly of such meats, on the ground
that the idol is nothing; others needlessly tortured themselves with
scruples, lest unknowingly they should eat of them when they got
meat from the market or in a heathen friend's house. Paul handles the
question in
fornication—often connected with idolatry.
15. thou—emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast … Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.
doctrine—teaching (see on
which thing I hate—It is sin not to
hate what God hates. The Ephesian Church (
16. The three oldest manuscripts read,
"Repent, therefore." Not only the Nicolaitanes, but the whole
Church of Pergamos is called on to repent of not having hated
the Nicolaitane teaching and practice. Contrast Paul,
I will come—I am coming.
fight against them—Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE."
with the sword of my mouth—resumed
from
17. to eat—omitted in the three oldest manuscripts.
the hidden manna—the heavenly food of
Israel, in contrast to the idol-meats (
white stone … new name … no man
knoweth saving he—Trench's
explanation seems best. White is the color and livery of heaven.
"New" implies something altogether renewed and heavenly. The white
stone is a glistening diamond, the Urim borne by the high priest within
the choschen or breastplate of judgment, with the twelve tribes'
names on the twelve precious stones, next the heart. The word
Urim means "light," answering to the color white. None
but the high priest knew the name written upon it, probably the
incommunicable name of God, "Jehovah." The high priest consulted it in
some divinely appointed way to get direction from God when needful. The
"new name" is Christ's (compare
receiveth it—namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.
18. Thyatira—in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [Strabo, 13:4].
Son of God … eyes like … fire
… feet … like fine brass—or "glowing brass" (see
on
19. The oldest manuscripts transpose the
English Version order, and read, "faith and service." The four
are subordinate to "thy works"; thus, "I know thy works, even
the love and the faith (these two forming one pair, as 'faith works by
love,'
and thy works; and the last—Omit the
second "and," with the three oldest manuscripts and the ancient
versions; translate, "And (I know) thy works which are last (to be)
more in number than the first"; realizing
20. a few things—omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.
sufferest—The three oldest manuscripts read, "lettest alone."
that woman—Two oldest manuscripts
read, "THY wife"; two omit it.
Vulgate and most ancient versions read as English
Version. The symbolical Jezebel was to the Church of Thyatira what
Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as
the feminine in Hebrew is often used collectively to
express a multitude, a set of false prophets), as closely
attached to the Church of Thyatira as a wife is to a husband,
and as powerfully influencing for evil that Church as Jezebel did Ahab.
As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal,
king of Sidon (
to teach and to seduce—The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [Trench].
21. space—Greek, "time."
of her fornication … she repented
not—The three oldest manuscripts read, "and she
willeth not to repent of (literally, 'out of,' that is,
so as to come out of) her fornication." Here there is a
transition from literal to spiritual fornication, as appears
from
22. Behold—calling attention to her awful doom to come.
I will—Greek present, "I cast her."
a bed—The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.
them that commit adultery with
her—spiritually; including both the eating of
idol-meats and fornication. "With her," in the
Greek, implies participation with her in her adulteries,
namely, by suffering her (
except they repent—Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.
their deeds—Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, Andreas, and Cyprian, support "their."
23. her children—(
kill … with death—Compare the
disaster that overtook the literal Jezebel's votaries of Baal, and
Ahab's sons,
all the churches shall know—implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.
I am he—the "I" is strongly emphatical: "that it is I am He who," &c.
searcheth … hearts—God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.
unto every one of you—literally, "unto you, to each."
according to your works—to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.
24. you … and … the rest—The three oldest manuscripts omit "and"; translate then, "Unto you, the rest."
as many as have not—not only do not hold, but are free from contact with.
and which—The oldest manuscripts omit "and"; translate, "whosoever."
the depths—These false prophets
boasted peculiarly of their knowledge of mysteries and the
deep things of God; pretensions subsequently expressed by their
arrogant title, Gnostics ("full of knowledge"). The Spirit here
declares their so-called "depths," (namely, of knowledge of divine
things) to be really "depths of Satan"; just as in
I will put—Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version.
none other burden—save abstinence
from, and protestation against, these abominations; no "depths" beyond
your reach, such as they teach, no new doctrine, but the old faith and
rule of practice once for all delivered to the saints. Exaggerating and
perfecting Paul's doctrine of grace without the law as the source of
justification and sanctification, these false prophets rejected the law
as a rule of life, as though it were an intolerable "burden." But it is
a "light" burden. In
25. that which ye have already—(
hold fast—do not let go from your grasp, however false teachers may wish to wrest it from you.
till I come—when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.
26. And—implying the close connection of
the promise to the conqueror that follows, with the preceding
exhortation,
and keepeth—Greek, "and he that
keepeth." Compare the same word in the passage already alluded to by
the Lord,
my works—in contrast to "her
(English Version, 'their') works" (
unto the end—(
give power—Greek, "authority."
over the nations—at Christ's coming
the saints shall possess the kingdom "under the whole heaven";
therefore over this earth; compare
27. From
rule—literally, "rule as a shepherd."
In
shall they be broken—So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world.
even as I—"as I also have
received of (from) My Father," namely, in
28. the morning star—that is, I will
give unto him Myself, who am "the morning star" (
CHAPTER 3
1. Sardis—the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for Melito, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [Eusebius Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [Eusebius, Ecclesiastical History, 4.26; Jerome, On Illustrious Men, 24].
he that hath the seven Spirits of
God—that is, He who hath all the fulness of the Spirit (
and the seven stars—(
name … livest …
dead—(
2. Be—Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking."
the things which remain—Strengthen
those thy remaining few graces, which, in thy spiritual deadly slumber,
are not yet quite extinct [Alford]. "The
things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to
die"; for
are—The two oldest manuscripts read,
"were ready," literally, "were about to die," namely, at the time when
you "strengthen" them. This implies that "thou art dead,"
perfect—literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting.
before God—Greek, "in the sight
of God." The three oldest manuscripts, Vulgate, Syriac, and
Coptic, read, "before (in the sight of) MY God"; Christ's
judgment is God the Father's judgment. In the sight of men, Sardis had
"a name of living": "so many and so great are the obligations of
pastors, that he who would in reality fulfil even a third of them,
would be esteemed holy by men, whereas, if content with that alone, he
would be sure not to escape hell" [Juan
D'avila]. Note: in Sardis and Laodicea alone of the seven we
read of no conflict with foes within or without the Church. Not that
either had renounced the appearance of opposition to the world;
but neither had the faithfulness to witness for God by word and
example, so as to "torment them that dwelt on the earth" (
3. how thou hast received—(
heard—Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus.
If therefore—seeing thou art so warned, if, nevertheless, &c.
come on thee as a thief—in special
judgment on thee as a Church, with the same stealthiness and as
unexpectedly as shall be My visible second coming. As the thief
gives no notice of his approach. Christ applies the language which in
its fullest sense describes His second coming, to describe His coming
in special judgments on churches and states (as Jerusalem,
4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even."
names—persons named in the book
of life (
not defiled their garments—namely, the
garments of their Christian profession, of which baptism is the
initiatory seal, whence the candidates for baptism used in the ancient
Church to be arrayed in white. Compare also
they shall walk with me in white—The
promised reward accords with the character of those to be rewarded:
keeping their garments undefiled and white through the blood of
the Lamb now, they shall walk with Him in while hereafter. On
"with me," compare the very same words,
they are worthy—with the worthiness
(not their own, but that) which Christ has put on them (
5. white—not a dull white, but
glittering, dazzling white [Grotius].
Compare
the same—Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," &c.
raiment—Greek, "garments." "He
that overcometh" shall receive the same reward as they who "have not
defiled their garments" (
I will not—Greek, "I will not by any means."
blot out … name out of … book of
life—of the heavenly city. A register was kept in ancient
cities of their citizens: the names of the dead were of course erased.
So those who have a name that they live and are dead (
before … before—Greek,
"in the presence of." Compare the same promise of Christ's confessing
before His Father those who confessed Him,
6. (See on
7. Philadelphia—in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died A.D. 138. It was nearly destroyed by an earthquake in the reign of Tiberius [Tacitus, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise.
he that is holy—as in the Old
Testament, "the Holy One of Israel." Thus Jesus and the God of
the Old Testament are one. None but God is absolutely holy
(Greek, "hagios," separate from evil and perfectly hating
it). In contrast to "the synagogue of Satan" (
true—Greek, "alethinos":
"VERY God," as distinguished from the
false gods and from all those who say that they are what they
are not (
he that hath the key of David—the
antitype of Eliakim, to whom the "key," the emblem of authority "over
the house of David," was transferred from Shebna, who was removed from
the office of chamberlain or treasurer, as unworthy of it. Christ, the
Heir of the throne of David, shall supplant all the less worthy
stewards who have abused their trust in God's spiritual house, and
"shall reign over the house of Jacob," literal and spiritual (
shutteth—So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and Origen.
and no man openeth—Two oldest manuscripts, B, Aleph, Coptic Version, and Origen read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading.
8. I have set—Greek, "given": it is My gracious gift to thee.
open door—for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David."
and—The three oldest manuscripts, A, B, C, and Origen read, "which no man can shut."
for—"because."
a little—This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has "but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so Aquinas], that so the Lord Christ may have all the glory.
and hast kept—and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. Grotius makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [Trench]. So Alford. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep … didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test.
9. I will make—Greek present, "I
make," literally, "I give" (see on
10. patience—"endurance." "The word of
My endurance" is My Gospel word, which teaches patient
endurance in expectation of my coming (
I also—The reward is in kind: "because thou didst keep," &c. "I also (on My side) will keep thee," &c.
from—Greek, "(so as to deliver thee) out of," not to exempt from temptation.
the hour of temptation—the appointed
season of affliction and temptation (so in
to try them that dwell upon the
earth—those who are of earth, earthy (
11. Behold—omitted by the three oldest manuscripts and most ancient versions.
I come quickly—the great incentive to persevering faithfulness, and the consolation under present trials.
that … which thou hast—"The word
of my patience," or "endurance" (
that no man take thy crown—which
otherwise thou wouldst receive: that no tempter cause thee to lose it:
not that the tempter would thus secure it for himself (
12. pillar in the temple—In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Strabo [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple.
my God—(See on
go no more out—The Greek is
stronger, never more at all. As the elect angels are beyond the
possibility of falling, being now under (as the Schoolmen say) "the
blessed necessity of goodness," so shall the saints be. The door shall
be once for all shut, as well to shut safely in for ever the elect, as
to shut out the lost (
write upon him the name of my God—as
belonging to God in a peculiar sense (
name of the city of my God—as one of
its citizens (
new—Greek, "kaine." Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, "nea," would express that it had recently come into existence; but Greek, "kaine," that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [Bengel].
my new name—at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom—not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel [Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,—a column in a scene of ruins—a pleasing example that the paths of honor and safety may sometimes be the same."
13. (See on
14. Laodiceans—The city was in the
southwest of Phrygia, on the river Lycus, not far from Colosse, and
lying between it and Philadelphia. It was destroyed by an earthquake,
A.D. 62, and rebuilt by its wealthy
citizens without the help of the state [Tacitus, Annals, 14.27]. This wealth (arising
from the excellence of its wools) led to a self-satisfied, lukewarm
state in spiritual things, as
the Amen—(
faithful and true witness—As "the
Amen" expresses the unchangeable truth of His promises; so "the
faithful the true witness," the truth of His revelations as to the
heavenly things which He has seen and testifies. "Faithful," that is,
trustworthy (
beginning of the creation of God—not
he whom God created first, but as in
15. neither cold—The antithesis to
"hot," literally, "boiling" ("fervent,"
16. neither cold nor hot—So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it.
I will—Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him.
spue thee out of my month—reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea.
17. Self-sufficiency is the fatal danger of a
lukewarm state (see on
thou sayest—virtually and mentally, if not in so many words.
increased with goods—Greek,
"have become enriched," implying self-praise in self-acquired riches.
The Lord alludes to
knowest not that thou—in particular above all others. The "THOU" in the Greek is emphatic.
art wretched—Greek, "art the wretched one."
miserable—So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, "the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!"
blind—whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted.
18. Gentle and loving irony. Take My
advice, thou who fanciest thyself in need of nothing. Not
only art thou not in need of nothing, but art in need of the commonest
necessaries of existence. He graciously stoops to their modes of
thought and speech: Thou art a people ready to listen to any
counsel as to how to buy to advantage; then, listen to My
counsel (for I am "Counsellor,"
of me—the source of "unsearchable
riches" (
gold tried in, &c.—literally,
"fired (and fresh) from the fire," that is, just fresh
from the furnace which has proved its purity, and retaining its
bright gloss. Sterling spiritual wealth, as contrasted with its
counterfeit, in which Laodicea boasted itself. Having bought this
gold she will be no longer poor (
mayest be rich—Greek, "mayest be enriched."
white raiment—"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification.
appear—Greek, "be manifested,"
namely, at the last day, when everyone without the wedding garment
shall be discovered. To strip one, is in the East the image of putting
to open shame. So also to clothe one with fine apparel is the image of
doing him honor. Man can discover his shame, God alone can cover it, so
that his nakedness shall not be manifested at last (
anoint … with eye-salve—The oldest manuscripts read, "(buy of Me) eye-salve (collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" (Greek, "haplous," "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Trench notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all.
19. (
As many—All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [Augustine]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it.
I love—Greek, "philo,"
the love of gratuitous affection, independent of any grounds for
esteem in the object loved. But in the case of Philadelphia (
I rebuke—The "I" in the Greek
stands first in the sentence emphatically. I in My dealings, so
altogether unlike man's, in the case of all whom I love, rebuke.
The Greek, "elencho," is the same verb as in
chasten—"chastise." The Greek,
"paideu," which in classical Greek means to
instruct, in the New Testament means to instruct by
chastisement (
be zealous—habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" (Greek, "zestos"), she is therefore urged to "be zealous" (Greek, "zeleue"): both are derived from the same verb, Greek, "zeo," "to boil."
repent—Greek aorist: of an act to be once for all done, and done at once.
20. stand—waiting in wonderful condescension and long-suffering.
knock—(
my voice—He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately.
if any man hear—for man is not
compelled by irresistible force: Christ knocks, but does not
break open the door, though the violent take heaven by the force of
prayer (
I will come in to him—as I did to Zaccheus.
sup with him, and he with
me—Delightful reciprocity! Compare "dwelleth in me, and I in
Him,"
21. sit with me in my throne—(
even as I also—Two thrones are here
mentioned: (1) His Father's, upon which He now sits, and has sat since
His ascension, after His victory over death, sin, the world; upon this
none can sit save God, and the God-man Christ Jesus, for it is the
incommunicable prerogative of God alone; (2) the throne which shall be
peculiarly His as the once humbled and then glorified Son of
man, to be set up over the whole earth (heretofore usurped by
Satan) at His coming again; in this the victorious saints shall
share (
CHAPTER 4
Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.
1. After this—Greek, "After these
things," marking the opening of the next vision in the succession. Here
is the transition from "the things which are" (
I looked—rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.
was—Omit, as not being in the Greek.
opened—"standing open"; not as though
John saw it in the act of being opened. Compare
the first voice which I heard—the
voice which I heard at first, namely, in
was as it were—Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.
Come up hither—through the "open door."
be—come to pass.
hereafter—Greek, "after these
things": after the present time (
2. And—omitted in the two oldest manuscripts, Vulgate, Syriac.
I was, &c.—Greek, "I became
in the Spirit" (see on
was set—not was placed, but was situated, literally, "lay."
one sat on the throne—the Eternal
Father: the Creator (
3. was—omitted in the two oldest manuscripts but supported by Vulgate and Coptic.
to look upon—Greek, "in sight," or "appearance."
jasper—From
rainbow round about the throne—forming
a complete circle (type of God's perfection and eternity: not a half
circle as the earthly rainbow) surrounding the throne vertically. Its
various colors, which combined form one pure solar ray, symbolize the
varied aspects of God's providential dealings uniting in one harmonious
whole. Here, however, the predominating color among the prismatic
colors is green, the most refreshing of colors to look upon, and so
symbolizing God's consolatory promises in Christ to His people amidst
judgments on His foes. Moreover, the rainbow was the appointed token of
God's covenant with all flesh, and His people in particular. Hereby God
in type renewed to man the grant originally made to the first Adam. The
antitype will be the "new heavens and the new earth" restored to
redeemed man, just as the earth, after the destruction by the flood,
was restored to Noah. As the rainbow was first reflected on the waters
of the world's ruin, and continues to be seen only when a cloud is
brought over the earth, so another deluge, namely, of fire, shall
precede the new heavens and earth: the Lord, as here, on His throne,
whence (
4. seats—rather as the Greek is
translated in this very verse, "thrones," of course lower and smaller
than the grand central throne. So
four and twenty elders—Greek,
"the four and twenty (or as one oldest manuscript,
'twenty-four') elders": the well-known elders [Alford]. But Tregelles translates, "Upon the twenty-four thrones
(I saw: omitted in two oldest manuscripts) elders sitting":
which is more probable, as the twenty-four elders were not
mentioned before, whereas the twenty-four thrones were. They are
not angels, for they have white robes and crowns of
victory, implying a conflict and endurance, "Thou hast redeemed
us": they represent the Heads of the Old and New Testament
churches respectively, the Twelve Patriarchs (compare
5. proceeded—Greek, "proceed."
thunderings and voices—The two oldest
manuscripts transpose, "voices and thunderings." Compare at the giving
of the law on Sinai,
seven lamps … seven Spirits—The
Holy Spirit in His sevenfold operation, as the light-and-life Giver
(compare
6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."
like … crystal—not imperfectly
transparent as the ancient common glass, but like rock crystal.
Contrast the turbid "many waters" on which the harlot "sitteth" (
round about the throne—one in the midst of each side of the throne.
four beasts—The Greek for
"beasts,"
7. calf—"a steer" [Alford]. The Septuagint often uses the
Greek term here for an ox (
as a man—The oldest manuscripts have "as of a man."
8. about him—Greek, "round about him." Alford connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.
rest not—literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."
Holy, holy, holy—The
"tris-hagion" of the Greek liturgies. In
Almighty—answering to "Lord of hosts"
(Sabaoth),
The cherubim here have six wings, like the
seraphim in
9-11. The ground of praise here is God's
eternity, and God's power and glory manifested in
the creation of all things for His pleasure. Creation is the foundation
of all God's other acts of power, wisdom, and love, and therefore forms
the first theme of His creatures' thanksgivings. The four living
creatures take the lead of the twenty-four elders, both in this anthem,
and in that new song which follows on the ground of their
redemption (
when—that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.
give—"shall give" in one oldest manuscript.
for ever and ever—Greek, "unto the ages of the ages."
10. fall—immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship … shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.
11. O Lord—The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.
glory, &c.—"the glory … the honour … the power."
thou—emphatic in the Greek: "It is THOU who didst create."
all things—Greek, "the all things": the universe.
for, &c.—Greek, "on account
of"; "for the sake of Thy pleasure," or "will." English Version
is good Greek. Though the context better suits, it was
because of Thy will, that "they were" (so one oldest manuscript,
A, Vulgate, Syriac, and Coptic read, instead of
English Version "are": another oldest manuscript, B, reads,
"They were not, and were created," were created out of nothing),
that is, were existing, as contrasted with their previous
non-existence. With God to will is to effect: to determine is to
perform. So in
were created—by Thy definite act of creation at a definite time.
CHAPTER 5
1. in, &c.—Greek, "(lying)
upon the right hand." His right hand was open and on it lay the
book. On God's part there was no withholding of His future purposes as
contained in the book: the only obstacle to unsealing it is stated in
book—rather, as accords with the
ancient form of books, and with the writing on the backside, "a
roll." The writing on the back implies fulness and completeness,
so that nothing more needs to be added (
sealed … seven seals—Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.
2. strong—(
3. no man—Greek, "no one." Not merely no man, but also no one of any order of beings.
in earth—Greek, "upon the earth."
under the earth—namely, in Hades.
look thereon—to look upon the contents, so as to read them.
4. and to read—inserted in English Version Greek text without good authority. One oldest manuscript, Origen, Cyprian, and Hilary omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
5. one of—Greek, "one from
among." The "elder" meant is, according to some (in Lyra), Matthew. With this accords the description
here given of Christ, "the Lion, which is (so the Greek)
of the tribe of Juda, the root of David"; the royal, David-descended,
lion-aspect of Christ being that prominent in Matthew, whence the lion
among the fourfold cherubim is commonly assigned to him. Gerhard in Bengel
thought Jacob to be meant, being, doubtless, one of those who rose with
Christ and ascended to heaven (
Root of David—(
prevailed—Greek, "conquered":
absolutely, as elsewhere (
to open—that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and Origen.
6. I beheld, and, lo—One oldest manuscript, A, omits "and, lo." Another, B, Cyprian, &c., support, "and, lo," but omit, "and I beheld."
in the midst of the throne—that is,
not on the throne (compare
Lamb—Greek, "arnion";
always found in Revelation exclusively, except in
as it had been slain—bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
seven horns—that is, perfect
might, "seven" symbolizing perfection; "horns,"
might, in contrast to the horns of the Antichristian
world powers,
seven eyes … the seven Spirits … sent forth—So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
7. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [Alford]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
8. had taken—Greek, "took."
fell down before the Lamb—who shares worship and the throne with the Father.
harps—Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.
vials—"bowls" [Tregelles]; censers.
odours—Greek, "incense."
prayers of saints—as the angel offers
their prayers (
9. sung—Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
us to God—So manuscript B, Coptic, Vulgate, and Cyprian. But A omits "us": and Aleph reads instead, "to our God."
out of—the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
kindred … tongue … people …
nation—The number four marks world-wide extension: the
four quarters of the world. For "kindred," translate as Greek,
"tribe." This term and "people" are usually restricted to
Israel: "tongue and nation" to the Gentiles (
10. made us—A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [Bengel].
unto our God—So B and Aleph read. But A omits the clause.
kings—So B reads. But A, Aleph,
Vulgate, Coptic, and Cyprian, read,
"A kingdom." Aleph reads also "a priesthood" for priests.
They who cast their crowns before the throne, do not call themselves
kings in the sight of the great King (
we shall reign on the earth—This is a
new feature added to
11. I beheld—the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
ten thousand times ten thousand—Greek, "myriads of myriads."
12. to receive power—Greek,
"the power." The remaining six (the whole being seven,
the number for perfection and completeness) are all, as
well as "power," ranged under the one Greek article, to mark
that they form one complete aggregate belonging to God and His
co-equal, the Lamb. Compare
riches—both spiritual and earthly.
blessing—ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [Alford].
13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.
every creature—"all His works in all
places of His dominion" (
under the earth—the departed spirits in Hades.
such as are—So B and Vulgate. But A omits this.
in the sea—Greek, "upon the sea": the sea animals which are regarded as being on the surface [Alford].
all that are in them—So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.
Blessing, &c.—Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.
14. said—So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."
Amen—So A reads. But B reads,
"the (accustomed) Amen." As in
four and twenty—omitted in the oldest manuscripts: Vulgate supports it.
him that liveth for ever and
ever—omitted in all the manuscripts: inserted by commentators
from
CHAPTER 6
Compare Note, see on
1. one of the seals—The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals."
noise—The three oldest manuscripts
read this in the nominative or dative, not the genitive, as English
Version, "I heard one from among the four living creatures saying,
as (it were) the voice (or, 'as with the voice') of
thunder." The first living creature was like a lion (
Come and see—One oldest manuscript, B,
has "And see." But A, C, and Vulgate reject it. Alford rightly objects to English Version
reading: "Whither was John to come? Separated as he was by the glassy
sea from the throne, was he to cross it?" Contrast the form of
expression,
2. Evidently Christ, whether in person, or by
His angel, preparatory to His coming again, as appears from
bow—(
crown—Greek,
"stephanos," the garland or wreath of a conqueror, which
is also implied by His white horse, white being the emblem of
victory. In
and to conquer—that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.
3. and see—omitted in the three oldest manuscripts, A, B, C, and Vulgate.
4. red—the color of blood. The
color of the horse in each case answers to the mission of the rider.
Compare
that they should kill—The Greek is indicative future, "that they may, as they also shall, kill one another."
5. Come and see—The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.
black—implying sadness and want.
had—Greek, "having."
a pair of balances—the symbol of scarcity of provisions, the bread being doled out by weight.
6. a voice—Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth.
A measure—"A chœnix." While
making food scarce, do not make it so much so that a chœnix (about
a day's provision of wheat, variously estimated at two or three pints)
shall not be obtainable "for a penny" (denarius, eight and a
half pence of our money, probably the day's wages of a laborer).
Famine generally follows the sword. Ordinarily, from
sixteen to twenty measures were given for a denarius. The sword,
famine, noisome beasts, and the pestilence, are God's four
judgments on the earth. A spiritual famine, too, may be included in the
judgment. The "Come," in the case of this third seal, is said by the
third of the four living creatures, whose likeness is a man
indicative of sympathy and human compassion for the sufferers. God in
it tempers judgment with mercy. Compare
three measures of barley for a penny—the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley.
see thou hurt not the oil, and the wine—the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.
7. and see—supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.
8. pale—"livid" [Alford].
Death—personified.
Hell—Hades personified.
unto them—Death and Hades. So A, C read. But B and Vulgate read, "to him."
fourth part of the earth—answering to the first four seals; his portion as one of the four, being a fourth part.
death—pestilence; compare
with the beasts—Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.
9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings … great men … bondman … freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.
I saw—in spirit. For souls are not naturally visible.
under the altar—As the blood of
sacrificial victims slain on the altar was poured at the bottom of
the altar, so the souls of those sacrificed for Christ's testimony
are symbolically represented as under the altar, in heaven; for
the life or animal soul is in the blood, and blood is
often represented as crying for vengeance (
testimony which they held—that is,
which they bore, as committed to them to bear. Compare
10. How long—Greek, "Until when?"
As in the parable the woman (symbol of the Church) cries day and
night to the unjust judge for justice against her adversary who is
always oppressing her (compare below,
Lord—Greek, "Master"; implying
that He has them and their foes and all His creatures as absolutely at
His disposal, as a master has his slaves; hence, in
holy—Greek, "the Holy one."
avenge—"exact vengeance for our blood."
on—Greek, "from them."
that dwell on the earth—the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.
11. white robes—The three oldest manuscripts, A, B, C, read, "A white robe was given."
every one of—One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. Maimonides says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb.
should—So C reads. But A and B, "shall rest."
a little season—One oldest manuscript,
B, omits "little." A and C support it. Even if it be omitted, is it to
be inferred that the "season" is short as compared with eternity? Bengel fancifully made a season
(Greek, "chronus," the word here used) to be one thousand
one hundred and eleven one-ninth years, and a time (
until their … brethren … be fulfilled—in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."
12. As
and, lo—So A reads. But B and C omit "lo."
earthquake—Greek, "shaking" of
the heavens, the sea, and the dry land; the shaking of these
mutable things being the necessary preliminary to the setting up of
those things which cannot be shaken. This is one of the
catchwords [Wordsworth]
connecting the sixth seal with the sixth trumpet (
sackcloth—One kind, made of the "hair"
of Cilician goats, was called "cilicium," or Cilician cloth, and was
used for tents, &c. Paul, a Cilician, made such tents (
moon—A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon.
as blood—(
13. stars … fell … as a fig tree
casteth her … figs—(
14. departed—Greek, "was
separated from" its place; "was made to depart." Not as Alford, "parted asunder"; for, on the
contrary, it was rolled together as a scroll which had been open
is rolled up and laid aside. There is no "asunder one from another"
here in the Greek, as in
mountain … moved out of …
places—(
15. kings … hid themselves—Where was now the spirit of those whom the world has so greatly feared? [Bengel].
great men—statesmen and high civil officers.
rich men … chief captains—The three oldest manuscripts, A, B, C, transpose thus, "chief captains … rich men."
mighty—The three oldest manuscripts,
A, B, and C read, "strong" physically (
in—literally "into"; ran into, so as to hide themselves in.
dens—"caves."
16. from the face—(
17. Literally, "the day, the great (day),"
which can only mean the last great day. After the Lord has exhausted
all His ordinary judgments, the sword, famine, pestilence, and wild
beasts, and still sinners are impenitent, the great day of the Lord
itself' shall come.
to stand—to stand justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly "tribes of the earth" tremble at the signs of His immediate approach. But before He actually inflicts the blow in person, "the elect" must be "gathered "out.
CHAPTER 7
1. And—so B and Syriac. But A, C, Vulgate, and Coptic omit "and."
after these things—A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [Alford], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [De Burgh], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.
earth … sea … tree—The
judgments to descend on these are in answer to the martyrs' prayer
under the fifth seal. Compare the same judgments under the
fifth trumpet, the sealed being exempt (
on any tree—Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").
2. from the east—Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.
3. Hurt not—by letting loose the destructive winds.
till we have sealed the servants of our
God—parallel to
foreheads—the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.
4. Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.
of all the tribes—literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.
children—Greek, "sons of
Israel."
5-8. Judah (meaning praise) stands
first, as Jesus' tribe. Benjamin, the youngest, is last; and with him
is associated second last, Joseph. Reuben, as originally first-born,
comes next after Judah, to whom it gave place, having by sin lost its
primogeniture right. Besides the reason given above (see on
9. no man—Greek, "no one."
of all nations—Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.
kindreds—Greek, "tribes."
people—Greek, "peoples." The
"first-fruits unto the Lamb," the 144,000 (
white robes—(See on
palms in … hands—the antitype to
Christ's entry into Jerusalem amidst the palm-bearing multitude. This
shall be just when He is about to come visibly and take possession of
His kingdom. The palm branch is the symbol of joy and triumph.
It was used at the feast of tabernacles, on the fifteenth day of the
seventh month, when they kept feast to God in thanksgiving for the
ingathered fruits. The antitype shall be the completed gathering in of
the harvest of the elect redeemed here described. Compare
10. cried—Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.
Salvation—literally, "THE salvation"; all the praise of our salvation be
ascribed to our God. At the Lord's entry into Jerusalem, the type,
similarly "salvation" is the cry of the palm-bearing multitudes.
Hosanna means "save us now"; taken from
11. The angels, as in
stood—"were standing" [Alford].
12. Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."
13. answered—namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.
What, &c.—Greek order, "These which are arrayed in white robes, WHO are they?"
14. Sir—Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and Cyprian read, "My Lord." A omits "My," as English Version.
thou knowest—taken from
came—rather as Greek, "come"; implying that they are just come.
great tribulation—Greek, "THE great tribulation"; "the tribulation, the
great one," namely, the tribulation to which the martyrs were
exposed under the fifth seal, the same which Christ foretells as about
to precede His coming (
washed … robes … white in the blood
of … Lamb—(
15. Therefore—because they are so washed
white; for without it they could never have entered God's holy heaven;
before—Greek, "in the presence
of."
throne … temple—These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.
day and night—that is, perpetually; as
those approved of as priests by the Sanhedrim were clothed in white,
and kept by turns a perpetual watch in the temple at Jerusalem; compare
as to the singers,
in his temple—in what is the heavenly
analogue to His temple on earth, for strictly there is "no temple
therein" (
shall dwell among them—rather
(Greek, "scenosei ep' autous"), "shall be the tabernacle
over them" (compare
16. (
hunger no more—as they did here.
thirst any more—(
the sun—literally, scorching in the East. Also, symbolically, the sun of persecution.
neither … light—Greek, "by no means at all … light" (fall).
heat—as the sirocco.
17. in the midst of the throne—that is,
in the middle point in front of the throne (
feed—Greek, "tend as a shepherd."
living fountains of water—A, B, Vulgate, and Cyprian read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.
CHAPTER 8
1. was—Greek, "came to pass"; "began to be."
silence in heaven about … half an
hour—The last seal having been broken open, the book of God's
eternal plan of redemption is opened for the Lamb to read to the
blessed ones in heaven. The half hour's silence contrasts with
the previous jubilant songs of the great multitude, taken up by
the angels (
2. the seven angels—Compare the
apocryphal
stood—Greek, "stand."
seven trumpets—These come in during
the time while the martyrs rest until their fellow servants also,
that should be killed as they were, should be fulfilled; for it is
the inhabiters of the earth on whom the judgments fall, on whom
also the martyrs prayed that they should fall (
3. another angel—not Christ, as many
think; for He, in Revelation, is always designated by one of His proper
titles; though, doubtless, He is the only true High Priest, the Angel
of the Covenant, standing before the golden altar of incense, and
there, as Mediator, offering up His people's prayers, rendered
acceptable before God through the incense of His merit. Here the angel
acts merely as a ministering spirit (
there was given unto him—The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers—rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints—The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar—antitype to the earthly.
4. the smoke … which came with the
prayers … ascended up—rather, "the smoke of the incense
FOR (or 'given TO': 'given' being understood from
5. cast it into the earth—that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were—"there took place," or "ensued."
voices, and thunderings, and lightnings—B places the "voices" after "thunderings." A places it after "lightnings."
6. sound—blow the trumpets.
7. The common feature of the first four
trumpets is, the judgments under them affect natural objects,
the accessories of life, the earth, trees, grass, the sea, rivers,
fountains, the light of the sun, moon, and stars. The last three, the
woe-trumpets (
mingled with—A, B, and Vulgate
read, Greek, "… IN blood."
So in the case of the second and third vials (
upon the earth—Greek,
"unto the earth." A, B, Vulgate, and Syriac add,
"And the third of the earth was burnt up." So under the third trumpet,
the third of the rivers is affected: also, under the sixth
trumpet, the third part of men are killed. In
all green grass—no longer a third, but all is burnt up.
8. as it were—not literally a mountain:
a mountain-like burning mass. There is a plain allusion to
third part of the sea became blood—In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
9. The symbolical interpreters take the
ships here to be churches. For the Greek here for
ships is not the common one, but that used in the Gospels of the
apostolic vessel in which Christ taught: and the first churches were in
the shape of an inverted ship: and the Greek for
destroyed is also used of heretical corruptings (
10. a lamp—a torch.
11. The symbolizers interpret the star
fallen from heaven as a chief minister (Arius, according to Bullinger, Bengel,
and others; or some future false teacher, if, as is more likely, the
event be still future) falling from his high place in the Church, and
instead of shining with heavenly light as a star, becoming a
torch lit with earthly fire and smouldering with smoke. And "wormwood,"
though medicinal in some cases, if used as ordinary water would not
only be disagreeable to the taste, but also fatal to life: so
"heretical wormwood changes the sweet Siloas of Scripture into deadly
Marahs" [Wordsworth]. Contrast the
converse change of bitter Marah water into sweet,
12. third part—not a total
obscuration as in the sixth seal (
the night likewise—withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
13. an angel—A, B, Vulgate,
Syriac, and Coptic read for "angel," which is supported by
none of the oldest manuscripts, "an eagle": the symbol of judgment
descending fatally from on high; the king of birds pouncing on the
prey. Compare this fourth trumpet and the flying eagle with the
fourth seal introduced by the fourth living creature, "like a flying
eagle,"
through the midst of heaven—Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth—the
ungodly, the "men of the world," whose "portion is in this life," upon
whom the martyrs had prayed that their blood might be avenged (
the other—Greek, "the remaining voices."
CHAPTER 9
1. The last three trumpets of the seven are
called, from
fall—rather as Greek, "fallen."
When John saw it, it was not in the act of falling, but had
fallen already. This is a connecting link of this fifth trumpet
with
the bottomless pit—Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.
3. upon—Greek, "unto," or "into."
as the scorpions of the earth—as contrasted with the "locusts" which come up from hell, and are not "of the earth."
have power—namely, to sting.
4. not hurt the grass … neither … green thing … neither … tree—the food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether divine.
those men which—Greek, "the men whosoever."
in, &c.—Greek, "upon
their forehead." Thus this fifth trumpet is proved to follow the
sealing in
5. they … they—The subject changes: the first "they" is the locusts; the second is the unsealed.
five months—the ordinary time in the year during which locusts continue their ravages.
their torment—the torment of the
sufferers. This fifth verse and
6. shall desire—Greek, "eagerly desire"; set their mind on.
shall flee—So B, Vulgate,
Syriac, and Coptic read. But A and Aleph read,
"fleeth," namely continually. In
7. prepared unto battle—Greek,
"made ready unto war." Compare Note, see on
crowns—(
as the faces of men—The "as" seems to
imply the locusts here do not mean men. At the same time they
are not natural locusts, for these do not sting men (
8. hair of women—long and flowing. An
Arabic proverb compares the antlers of locusts to the hair of girls.
Ewald in Alford understands the allusion to be to the hair on
the legs or bodies of the locusts: compare "rough caterpillars,"
as the teeth of lions—(
9. as it were breastplates of iron—not such as forms the thorax of the natural locust.
as … chariots—(
battle—Greek, "war."
10. tails like unto scorpions—like unto the tails of scorpions.
and there were stings—There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (literally, 'authority': authorized power) to hurt."
11. And—so Syriac. But A, B, and Aleph, omit "and."
had—Greek, "have."
a king … which is the
angel—English Version, agreeing with A, Aleph,
reads the (Greek) article before "angel," in which reading we
must translate, "They have as king over them the angel," &c.
Satan (compare
bottomless pit—Greek, "abyss."
Abaddon—that is, perdition or
destruction (
12. Greek, "The one woe."
hereafter—Greek, "after these
things." I agree with Alford and De Burgh, that these locusts from the
abyss refer to judgments about to fall on the ungodly immediately
before Christ's second advent. None of the interpretations which regard
them as past, are satisfactory.
13. a voice—literally, "one voice."
from—Greek, "out of."
the four horns—A, Vulgate
(Amiatinus manuscript), Coptic, and Syriac omit
"four." B and Cyprian support it. The
four horns together gave forth their voice, not diverse, but
one. God's revelation (for example, the Gospel), though in its
aspects fourfold (four expressing world-wide extension:
whence four is the number of the Evangelists), still has but one
and the same voice. However, from the parallelism of this sixth trumpet
to the fifth seal (
14. in, &c.—Greek, "epi to potamo"; "on," or "at the great river."
Euphrates—(Compare
15. were—"which had been prepared" [Tregelles rightly].
for an hour, and a day, and a month, and a year—rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only before all the periods, implies that the hour in the day, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-total of periods been specified, namely, three hundred ninety-one years and one month (the period from A.D. 1281, when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their empire has declined).
slay—not merely to "hurt" (
third part—(See on
of men—namely, of earthy men,
16. Compare with these two hundred million,
and I heard—A, B, Aleph, Vulgate, Syriac, Coptic, and Cyprian omit "and."
17. thus—as follows.
of fire—the fiery color of the breastplates answering to the fire which issued out of their mouths.
of jacinth—literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond to the smoke out of their mouths.
brimstone—sulphur-colored: answering to the brimstone or sulphur out of their mouths.
18. By these three—A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C, Aleph also add "plagues" after "three." English Version reading, which omits it, is not well supported.
by the fire—Greek, "owing to the fire," literally, "out of."
19. their—A, B, C and Aleph read, "the power of the horses."
in their mouth—whence issued
the fire, smoke, and brimstone (
with them—with the serpent heads and their venomous fangs.
20. the rest of the men—that is, the ungodly.
yet—So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues.
of their hands—(
that they should not—So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so.
devils—Greek, "demons" which lurk beneath the idols which idolaters worship.
21. sorceries—witchcrafts by means of
drugs (so the Greek). One of the fruits of the unrenewed
flesh: the sin of the heathen: about to be repeated by apostate
Christians in the last days,
fornication—singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication [Bengel].
CHAPTER 10
As an episode was introduced between the sixth and
seventh seals, so there is one here (
1. another mighty angel—as distinguished
from the mighty angel who asked as to the former and more
comprehensive book (
clothed with a cloud—the emblem of God coming in judgment.
a—A, B, C, and Aleph read
"the"; referring to (
rainbow upon his head—the emblem of
covenant mercy to God's people, amidst judgments on God's foes. Resumed
from
face as … the sun—(
feet as pillars of fire—(
2. he had—Greek, "Having."
in his hand—in his left hand: as in
a little book—a roll little in
comparison with the "book" (
upon the sea … earth—Though the
beast with seven heads is about to arise out of the sea (
3. as … lion—Christ, whom the
angel represents, is often so symbolized (
seven thunders—Greek,
"the seven thunders." They form part of the Apocalyptic
symbolism; and so are marked by the article as well known. Thus
thunderings marked the opening of the seventh seal (
uttered their—Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.
4. when—Aleph reads, "Whatsoever things." But most manuscripts support English Version.
uttered their voices—A, B, C, and Aleph omit "their voices." Then translate, "had spoken."
unto me—omitted by A, B, C, Aleph, and Syriac.
Seal up—the opposite command to
5. lifted up his hand—So A and
Vulgate read. But B, C, Aleph, Syriac, and
Coptic, "… his right hand." It was customary to
lift up the hand towards heaven, appealing to the God of truth, in
taking a solemn oath. There is in this part of the vision an allusion
to
6. liveth for ever and
ever—Greek, "liveth unto the ages of the ages"
(compare
created heaven … earth … sea,
&c.—This detailed designation of God as the Creator, is
appropriate to the subject of the angel's oath, namely, the
consummating of the mystery of God (
that there should be time no
longer—Greek, "that time (that is, an interval of
time) no longer shall be." The martyrs shall have no longer a time to
wait for the accomplishment of their prayers for the purgation of the
earth by the judgments which shall remove their and God's foes from it
(
7. But—connected with
the mystery of God—the theme of the
"little book," and so of the remainder of the Apocalypse. What a grand
contrast to the "mystery of iniquity Babylon!" The mystery of God's
scheme of redemption, once hidden in God's secret counsel and dimly
shadowed forth in types and prophecies, but now more and more clearly
revealed according as the Gospel kingdom develops itself, up to its
fullest consummation at the end. Then finally His servants shall praise
Him most fully, for the glorious consummation of the mystery in having
taken to Himself and His saints the kingdom so long usurped by Satan
and the ungodly. Thus this verse is an anticipation of
declared to—Greek, "declared
the glad tidings to." "The mystery of God" is the Gospel glad
tidings. The office of the prophets is to receive the
glad tidings from God, in order to declare them to others.
The final consummation is the great theme of the Gospel announced to,
and by, the prophets (compare
8. spake … and said—So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan … legousan").
little book—So Aleph and B read. But A and C, "the book."
9. I went—Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.
Give—A, B, C, and Vulgate read the infinitive, "Telling him to give."
eat it up—appropriate its contents so
entirely as to be assimilated with (as food), and become part of
thyself, so as to impart them the more vividly to others. His finding
the roll sweet to the taste at first, is because it was the Lord's will
he was doing, and because, divesting himself of carnal feeling, he
regarded God's will as always agreeable, however bitter might be the
message of judgment to be announced. Compare
thy belly bitter—parallel to
as honey—(
10. the little book—So A and C, but B, Aleph, and Vulgate, "the book."
was bitter—Greek, "was embittered."
11. he said—A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."
Thou must—The obligation lies upon thee, as the servant of God, to prophesy at His command.
again—as thou didst already in the previous part of this book of Revelation.
before, &c.—rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office—here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God—the subject of the rest of the book.
CHAPTER 11
This eleventh chapter is a compendious summary of,
and introduction to, the more detailed prophecies of the same events to
come in the twelfth through twentieth chapters. Hence we find
anticipatory allusions to the subsequent prophecies; compare
1. and the angel stood—omitted in A,
Vulgate, and Coptic. Supported by B and Syriac. If
it be omitted, the "reed" will, in construction, agree with "saying."
So Wordsworth takes it. The reed,
the canon of Scripture, the measuring reed of the Church, our rule of
faith, speaks. So in
the temple—Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary."
the altar—of incense; for it alone was
in "the sanctuary." (Greek, "naos"). The measurement of
the Holy place seems to me to stand parallel to the sealing of the
elect of Israel under the sixth seal. God's elect are symbolized by the
sanctuary at Jerusalem (
2. But—Greek, "And."
the court … without—all outside
the Holy Place (
leave out—of thy measurement, literally, "cast out"; reckon as unhallowed.
it—emphatic. It is not to be measured; whereas the Holy Place is.
given—by God's appointment.
unto the Gentiles—In the wider sense,
there are meant here "the times of the Gentiles," wherein Jerusalem is
"trodden down of the Gentiles," as the parallel,
forty … two months—(
3. I will give power—There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.
my two witnesses—Greek, "the two witnesses of me." The article implies that the two were well known at least to John.
prophesy—preach under the inspiration
of the Spirit, denouncing judgments against the apostate. They are
described by symbol as "the two olive trees" and "the two
candlesticks," or lamp-stands, "standing before the God of the
earth." The reference is to
in sackcloth—the garment of prophets,
especially when calling people to mortification of their sins, and to
repentance. Their very exterior aspect accorded with their teachings:
so Elijah, and John who came in His spirit and power. The
sackcloth of the witnesses is a catch word linking this episode
under the sixth trumpet, with the sun black as sackcloth (in
righteous retribution on the apostates who rejected God's witnesses)
under the sixth seal (
4. standing before the God of the
earth—A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so
5. will hurt—Greek, "wishes," or "desires to hurt them."
fire … devoureth—(Compare
out of their mouth—not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.
if any man will hurt them—twice repeated, to mark the immediate certainty of the accomplishment.
in this manner—so in like manner as he
tries to hurt them (compare
6. These … power—Greek, "authorized power."
it rain not—Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).
smite … with all plagues—Greek, "with (literally, 'in') every plague."
7. finished their testimony—The same verb is used of Paul's ending his ministry by a violent death.
the beast that ascended out of the bottomless
pit—Greek, "the wild beast … the abyss." This
beast was not mentioned before, yet he is introduced as "the
beast," because he had already been described by Daniel (
make war against them—alluding to
8. dead bodies—So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.
the great city—eight times in
the Revelation elsewhere used of BABYLON
(
which—Greek, "the which," namely, "the city which."
spiritually—in a spiritual sense.
Sodom—The very term applied by
Egypt—the nation which the Jews' besetting sin was to lean upon.
where … Lord was crucified—This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."
also our—A, B, C, Origen, Andreas, and
others read, "also their." Where their Lord, also, as
well as they, was slain. Compare
9. they—rather, "(some) of the peoples."
people—Greek, "peoples."
kindreds—Greek, "tribes"; all save the elect (whence it is not said, The peoples … but [some] of the peoples … , or, some of the peoples … may refer to those of the nations …, who at the time shall hold possession of Palestine and Jerusalem).
shall see—So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.
dead bodies—So Vulgate, Syriac,
and Andreas. But A, B, C, and
Coptic, singular, as in
shall not suffer—so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer."
in graves—so Vulgate and Primasius. But B, C, Syriac, Coptic,
and Andreas, singular; translate,
"into a sepulchre," literally, "a monument." Accordingly, in righteous
retribution in kind, the flesh of the Antichristian hosts is not
buried, but given to all the fowls in mid-heaven to eat (
10. they that dwell upon …
earth—those who belong to the earth, as its citizens, not to
heaven (
shall—so Vulgate, Syriac, and
Coptic. But A, B, and C read the present tense; compare
Note, see on
rejoice over them—The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.
send gifts one to another—as was usual at a joyous festival.
tormented them—namely, with the
plagues which they had power to inflict (
11. Translate as Greek, "After the three days and an half."
the Spirit of life—the same which
breathed life into Israel's dry bones,
into—so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."
stood upon their feet—the very words
in
great fear—such as fell on the
soldiers guarding Christ's tomb at His resurrection (
saw—Greek, "beheld."
12. they—so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard."
a cloud—Greek, "the cloud";
which may be merely the generic expression for what we are familiar
with, as we say "the clouds." But I prefer taking the article as
definitely alluding to THE cloud which
received Jesus at His ascension,
their enemies beheld them—and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.
13. "In that same hour"; literally, "the hour."
great earthquake—answering to the
"great earthquake" under the sixth seal, just at the approach of the
Lord (
tenth part of the city fell—that is,
of "the great city" (
of men—Greek, "names of men." The men are as accurately enumerated as if their names were given.
seven thousand—Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.
the remnant—consisting of the
Israelite inhabitants not slain. Their conversion forms a blessed
contrast to
gave glory to the God of heaven—which while apostates, and worshipping the beast's image, they had not done.
God of heaven—The apostates of the
last days, in pretended scientific enlightenment, recognize no
heavenly power, but only the natural forces in the earth which
come under their observation. His receiving up into heaven the
two witnesses who had power during their time on earth to
shut heaven from raining (
14. The second woe—that under the sixth
trumpet (
the third woe cometh quickly—It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.
15. sounded—with his trumpet. Evidently
"the LAST trumpet." Six is close
to seven, but does not reach it. The world judgments are
complete in six, but by the fulfilment of seven the world
kingdoms become Christ's. Six is the number of the world given over to
judgment. It is half of twelve, the Church's number, as three
and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have
been Gabriel, which name is compounded of El, God, and Geber, MIGHTY MAN (
kingdoms—A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.
he—not emphatic in the Greek.
shall reign for ever and
ever—Greek, "unto the ages of the ages." Here begins
the millennial reign, the consummation of "the mystery of God" (
16. before God—B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.
seats—Greek, "thrones."
17. thanks—for the answer to our prayers
(
and art to come—omitted in A, B, C,
Vulgate, Syriac, Cyprian, and
Andreas. The consummation having
actually come, they do not address Him as they did when it was still
future, "Thou that art to come." Compare
taken to thee thy great power—"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.
18. the nations were angry—alluding to
dead … be judged—proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.
the prophets—as, for instance, the two
prophesying witnesses (
destroy them which destroy the
earth—Retribution in kind (compare
19. A similar solemn conclusion to that of the
seventh seal,
the temple—the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").
opened in heaven—A and C read the article, "the temple of God "which is" in heaven, was opened."
the ark of his testament—or "…
His covenant." As in the first verse the earthly sanctuary was
measured, so here its heavenly antitype is laid open, and the
antitype above to the ark of the covenant in the Holiest Place
below is seen, the pledge of God's faithfulness to His covenant in
saving His people and punishing their and His enemies. Thus this forms
a fit close to the series of trumpet judgments and an introduction to
the episode (the twelfth and thirteen chapters) as to His faithfulness
to His Church. Here first His secret place, the heavenly sanctuary, is
opened for the assurance of His people; and thence proceed His
judgments in their behalf (
CHAPTER 12
1. This episode (
great—in size and significance.
wonder—Greek, "sign": significant of momentous truths.
in heaven—not merely the sky, but the
heaven beyond just mentioned,
woman clothed with the sun … moon under
her feet—the Church, Israel first, and then the Gentile
Church; clothed with Christ, "the Sun of righteousness." "Fair as the
moon, clear as the sun." Clothed with the Sun, the Church is the bearer
of divine supernatural light in the world. So the seven churches (that
is, the Church universal, the woman) are represented as light-bearing
candlesticks (
2. pained—Greek, "tormented" (basanizomene). De Burgh explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth … a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.
3. appeared—"was seen."
wonder—Greek, "semeion," "sign."
red—So A and Vulgate read. But
B, C, and Coptic read, "of fire." In either case, the
color of the dragon implies his fiery rage as a murderer from
the beginning. His representative, the beast, corresponds,
having seven heads and ten horns (the number of horns on the
fourth beast of
4. drew—Greek, present tense,
"draweth," "drags down." His dragging down the stars with his
tail (lashed back and forward in his fury) implies his persuading
to apostatize, like himself, and to become earthy, those angels and
also once eminent human teachers who had formerly been heavenly
(compare
stood—"stands" [Alford]: perfect tense, Greek, "hesteken."
ready to be delivered—"about to bring forth."
for to devour, &c.—"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.
5. man-child—Greek, "a son, a
male." On the deep significance of this term, see on
rule—Greek,
"poimainein," "tend as a shepherd"; (see on
rod of iron—A rod is for
long-continued obstinacy until they submit themselves to obedience
[Bengel]:
6. woman fled—Mary's flight with Jesus into Egypt is a type of this.
where she hath—So C reads. But A and B add "there."
a place—that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things.
prepared of God—literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness.
they should feed her—Greek,
"nourish her." Indefinite for, "she should be fed." The heathen world,
the wilderness, could not nourish the Church, but only afford
her an outward shelter. Here, as in
thousand two hundred and threescore
days—anticipatory of
7. In
there was—Greek, "there came to pass," or "arose."
war in heaven—What a seeming
contradiction in terms, yet true! Contrast the blessed result of
Christ's triumph,
Michael and his angels … the dragon
… and his angels—It was fittingly ordered that, as the
rebellion arose from unfaithful angels and their leader, so they should
be encountered and overcome by faithful angels and their archangel, in
heaven. On earth they are fittingly encountered, and shall be overcome,
as represented by the beast and false prophet, by the Son of man and
His armies of human saints (
against—A, B, and C read, "with."
8. prevailed not—A and Coptic read, "He prevailed not." But B and C read as English Version.
neither—A, B, and C read, "not even"
(Greek, "oude"): a climax. Not only did they not prevail,
but not even their place was found any more in heaven. There are
four gradations in the ever deeper downfall of Satan: (1) He is
deprived of his heavenly excellency, though having still access to
heaven as man's accuser, up to Christ's first coming. As heaven was not
fully yet opened to man (
9. that old serpent—alluding to
Devil—the Greek, for "accuser," or "slanderer."
Satan—the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews.
world—Greek, "habitable world."
10. Now—Now that Satan has been
cast out of heaven. Primarily fulfilled in part at Jesus' resurrection
and ascension, when He said (
salvation, &c.—Greek,
"the salvation (namely, fully, finally, and victoriously
accomplished,
accused them before our God day and night—Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.
11. they—emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame.
overcame—(
him—(
by, &c.—Greek (dia to
haima; accusative, not genitive case, as English Version
would require, compare
by the word of their
testimony—Greek, "on account of the word of their
testimony." On the ground of their faithful testimony, even unto death,
they are constituted victors. Their testimony evinced their victory
over him by virtue of the blood of the Lamb. Hereby they confess
themselves worshippers of the slain Lamb and overcome the beast,
Satan's representative; an anticipation of
unto—Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.
12. Therefore—because Satan is cast out
of heaven (
dwell—literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world.
the inhabiters of—So Andreas reads. But A, B, and C omit. The words
probably, were inserted from
is come down—rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth.
unto you—earth and sea, with
their inhabitants; those who lean upon, and essentially belong to, the
earth (contrast
short time—Greek, "kairon," "season": opportunity for his assaults.
13. Resuming from
14. were given—by God's determinate
appointment, not by human chances (
two—Greek, "the two
wings of the great eagle." Alluding to
wilderness—the land of the heathen,
the Gentiles: in contrast to Canaan, the pleasant and
glorious land. God dwells in the glorious land; demons (the
rulers of the heathen world,
her place—the chief seat of the then
world empire, Rome. The Acts of the Apostles describe the passing of
the Church from Jerusalem to Rome. The Roman protection was the eagle
wing which often shielded Paul, the great instrument of this
transmigration, and Christianity, from Jewish opponents who stirred up
the heathen mobs. By degrees the Church had "her place" more and more
secure, until, under Constantine, the empire became Christian. Still,
all this Church-historical period is regarded as a wilderness time,
wherein the Church is in part protected, in part oppressed, by the
world power, until just before the end the enmity of the world power
under Satan shall break out against the Church worse than ever. As
Israel was in the wilderness forty years, and had forty-two stages in
her journey, so the Church for forty-two months, three and a
half years or times [literally, seasons, used for
years in Hellenistic Greek (Moeris, the Atticist), Greek,
"kairous,"
15, 16. flood—Greek, "river"
(compare
17. wroth with—Greek, "at."
went—Greek, "went away."
the remnant of her seed—distinct in
some sense from the woman herself. Satan's first effort was to root out
the Christian Church, so that there should be no visible profession of
Christianity. Foiled in this, he wars (
CHAPTER 13
1. I stood—So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.
upon the sand of the sea—where the
four winds were to be seen striving upon the great sea
(
beast—Greek, "wild beast." Man
becomes "brutish" when he severs himself from God, the archetype and
true ideal, in whose image he was first made, which ideal is realized
by the man Christ Jesus. Hence, the world powers seeking their own
glory, and not God's, are represented as beasts; and
Nebuchadnezzar, when in self-deification he forgot that "the Most High
ruleth in the kingdom of men," was driven among the beasts. In
out of the sea—(
seven heads and ten horns—A, B, and C
transpose, "ten horns and seven heads." The ten horns are now put first
(contrast the order,
crowns—Greek, "diadems."
name of blasphemy—So C, Coptic,
and Andreas. A, B, and Vulgate
read, "names of blasphemy," namely, a name on each of the heads;
blasphemously arrogating attributes belonging to God alone (compare
Note, see on
2. leopard … bear …
lion—This beast unites in itself the God-opposed
characteristics of the three preceding kingdoms, resembling
respectively the leopard, bear, and lion. It rises up out
of the sea, as Daniel's four beasts, and has ten horns,
as Daniel's fourth beast, and seven heads, as Daniel's four
beasts had in all, namely, one on the first, one on the second, four on
the third, and one on the fourth. Thus it represents comprehensively in
one figure the world power (which in Daniel is represented by
four) of all times and places, not merely of one period and one
locality, viewed as opposed to God; just as the woman is the
Church of all ages. This view is favored also by the fact, that the
beast is the vicarious representative of Satan, who similarly has
seven heads and ten horns: a general description of his
universal power in all ages and places of the world. Satan appears as a
serpent, as being the archetype of the beast nature (
3. One of—literally, "from among."
wounded … healed—twice again
repeated emphatically (
wondered after—followed with wondering gaze.
4. which gave—A, B, C, Vulgate, Syriac, and Andreas read, "because he gave."
power—Greek, "the authority" which it had; its authority.
Who is like unto the beast?—The very
language appropriated to God,
5. blasphemies—So Andreas reads. B reads "blasphemy." A, "blasphemous
things" (compare
power—"authority"; legitimate power (Greek, "exousia").
to continue—Greek,
"poiesai," "to act," or "work." B reads, "to make war"
(compare
forty … two month—(See on
6. opened … mouth—The usual
formula in the case of a set speech, or series of speeches.
blasphemy—So B and Andreas. A and C read "blasphemies."
and them—So Vulgate, Coptic,
Andreas, and Primasius read. A and C omit "and": "them that dwell
(literally, 'tabernacle') in heaven," mean not only angels and the
departed souls of the righteous, but believers on earth who have their
citizenship in heaven, and whose true life is hidden from the
Antichristian persecutor in the secret of God's tabernacle. See
on
7. power—Greek, "authority."
all kindreds … tongues … nations—Greek, "every tribe … tongue … nation." A, B, C, Vulgate, Syriac, Andreas, and Primasius add "and people," after "tribe" or "kindred."
8. all that dwell upon the earth—being of earth earthy; in contrast to "them that dwell in heaven."
whose names are not written—A, B, C, Syriac, Coptic, and Andreas read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."
Lamb slain from the foundation of the
world—The Greek order of words favors this
translation. He was slain in the Father's eternal counsels:
compare
9. A general exhortation. Christ's own words of monition calling solemn attention.
10. He that leadeth into captivity—A, B, C, and Vulgate read, "if any one (be) for captivity."
shall go into captivity—Greek
present, "goeth into captivity." Compare
he that killeth with the sword, must be killed with the sword—So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind.
Here—"Herein": in bearing their
appointed sufferings lies the patient endurance … of the
saints. This is to be the motto and watchword of the elect during
the period of the world kingdom. As the first beast is to be met by
patience and faith (
11. another beast—"the false prophet."
out of the earth—out of society
civilized, consolidated, and ordered, but still, with all its culture,
of earth earthy: as distinguished from "the sea," the troubled
agitations of various peoples out of which the world power and its
several kingdoms have emerged. "The sacerdotal persecuting power,
pagan and Christian; the pagan priesthood making an image of the
emperors which they compelled Christians to worship, and working
wonders by magic and omens; the Romish priesthood, the inheritors of
pagan rites, images, and superstitions, lamb-like in Christian
professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in
being, as it were, wounded to death, so the second is like the
Lamb in having two lamb-like horns (its essential difference
from the Lamb is marked by its having TWO, but the Lamb SEVEN horns,
12. power—Greek, "authority."
before him—"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [Auberlen].
which dwell therein—the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [Auberlen]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [Auberlen].
deadly wound—Greek, "wound of death."
13. wonders—Greek, "signs."
so that—so great that.
maketh fire—Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."
14. deceiveth them that dwell on the earth—the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will.
by the means of those miracles—rather as Greek, "on account of (because of; in consequence of) those miracles."
which he had power to do—Greek, "which were given him to do."
in the sight of the beast—"before him"
(
which—A, B, and C read, "who"; marking, perhaps, a personal Antichrist.
had—So B and Andreas read. But A, C, and Vulgate read, "hath."
15. he had power—Greek, "it was given to him."
to give life—Greek, "breath," or "spirit."
image—Nebuchadnezzar set up in Dura a
golden image to be worshipped, probably of himself; for his
dream had been interpreted, "Thou art this head of gold"; the three
Hebrews who refused to worship the image were east into a
burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he
consigned to punishment those Christians who would not worship the
emperor's image with incense and wine. So Julian, the apostate, set up his own image with the
idols of the heathen gods in the Forum, that the Christians in doing
reverence to it, might seem to worship the idols. So Charlemagne's
image was set up for homage; and the Pope adored the new emperor
[Dupin, vol. 6, p. 126]. Napoleon, the
successor of Charlemagne, designed after he had first lowered the Pope
by removing him to Fontainebleau, then to "make an idol of him"
[Memorial de Sainte Helene]; keeping the Pope near him, he
would, through the Pope's influence, have directed the religious, as
well as the political world. The revived Napoleonic dynasty may, in
some one representative, realize the project, becoming the beast
supported by the false prophet (perhaps some openly infidel supplanter
of the papacy, under a spiritual guise, after the harlot, or apostate
Church, who is distinct from the second beast, has been stripped and
judged by the beast,
speak—"False doctrine will give a
spiritual, philosophical appearance to the foolish apotheosis of the
creaturely personified by Antichrist" [Auberlen]. Jerome, on
16. to receive a mark—literally, "that
they should give them a mark"; such a brand as masters stamp on their
slaves, and monarchs on their subjects. Soldiers voluntarily punctured
their arms with marks of the general under whom they served. Votaries
of idols branded themselves with the idol's cipher or symbol. Thus
Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of
Bacchus (
17. And—So A, B, and Vulgate read. C, Irenæus, 316, Coptic, and Syriac omit it.
might buy—Greek, "may be able to buy."
the mark, or the name—Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form.
number of his name—implying that the name has some numerical meaning.
18. wisdom—the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it.
count … for—The "for" implies the possibility of our calculating or counting the beast's number.
the number of a man—that is, counted
as men generally count. So the phrase is used in
six hundred threescore and six—A and
Vulgate write the numbers in full in the Greek. But B
writes merely the three Greek letters standing for numbers,
Ch, X, St. "C reads" 616, but Irenæus, 328, opposes this and maintains "666."
Irenæus, in the second century,
disciple of Polycarp, John's disciple,
explained this number as contained in the Greek letters of
Lateinos (L being thirty; A, one; T, three hundred; E, five; I,
ten; N, fifty; O, seventy; S, two hundred). The Latin is
peculiarly the language of the Church of Rome in all her official acts;
the forced unity of language in ritual being the counterfeit of the
true unity; the premature and spurious anticipation of the real unity,
only to be realized at Christ's coming, when all the earth shall speak
"one language" (
CHAPTER 14
In contrast to the beast, false prophet, and apostate
Church (
1. a—A, B, C, Coptic, and Origen read, "the."
Lamb … on … Sion—having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name—A, B, and C read, "His name and His Father's name."
in—Greek, "upon." God's and
Christ's name here answers to the seal "upon their
foreheads" in
2. from—Greek, "out of."
voice of many waters—as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers—A, B, C, and Origen read, "the voice which I heard (was) as of harpers."
3. sung—Greek, "sing."
as it were—So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.
new song—(
four beasts—rather, as Greek,
"four living creatures." The harpers and singers evidently include the
144,000: so the parallel proves (
redeemed—literally, "purchased." Not
even the angels can learn that song, for they know not
experimentally what it is to have "come out of the great
tribulation, and washed their robes white in the blood of the Lamb"
(
4. virgins—spiritually (
follow the Lamb whithersoever he goeth—in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed—"purchased."
being the—rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
5. guile—So Andreas in one copy. But A, B, C, Origen, and Andreas
in other copies read, "falsehood." Compare with English Version
reading
for—So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.
without fault—Greek,
"blameless": in respect to the sincerity of their fidelity to Him. Not
absolutely, and in themselves blameless; but regarded as such on
the ground of His righteousness in whom alone they trusted, and whom
they faithfully served by His Spirit in them. The allusion seems to be
to
before the throne of God—A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.
6. Here begins the portion relating to the
Gentile world, as the former portion related to Israel. Before the
end the Gospel is to be preached for a WITNESS unto all nations: not that all
nations shall be converted, but all nations shall have had the
opportunity given them of deciding whether they will be for, or
against, Christ. Those thus preached to are "they that dwell (so
A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare
everlasting gospel—the Gospel which
announces the glad tidings of the everlasting kingdom of
Christ, about to ensue immediately after the "judgment" on Antichrist,
announced as imminent in
7. Fear God—the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.
give glory to him—and not to the beast
(compare
the hour of his judgment—"The hour"
implies the definite time. "Judgment," not the general judgment,
but that up on Babylon, the beast, and his worshippers (
worship him that made heaven—not
Antichrist (compare
sea … fountains—distinguished
also in
8. another—So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."
Babylon—here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.
is fallen—anticipation of
that great city—A, B, C, Vulgate,
Syriac, and Coptic omit "city." Then translate, "Babylon the
great." The ulterior and exhaustive fulfilment of
because—So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.
all nations—A, B and C read, "all the nations."
the wine of the wrath of her fornication—the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
9. A, B, C, and Andreas read, "another, a third angel." Compare with
this verse
10. The same—Greek, "he also," as the just and inevitable retribution.
wine of … wrath of God—(
without mixture—whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.
indignation—Greek,
"orges," "abiding wrath," But the Greek for "wrath" above
(Greek, "thumou") is boiling indignation, from
(Greek, "thuo") a root meaning "to boil"; this is
temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of
vengeance [Origen on
tormented … in the presence of …
angels—(
11. for ever and ever—Greek, "unto ages of ages."
no rest day nor night—Contrast the
very different sense in which the same is said of the four living
creatures in heaven, "They rest not day and night, saying, Holy, holy,
holy"; yet they do "rest" in another sense; they rest from sin and
sorrow, weariness and weakness, trial and temptation (
12. Here, &c.—resumed from
patience—Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.
the faith of Jesus—the faith which has Jesus for its object.
13. Encouragement to cheer those persecuted under the beast.
Write—to put it on record for ever.
Blessed—in resting from their
toils, and, in the case of the saints just before alluded to as
persecuted by the beast, in resting from persecutions. Their
full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and
the harvest gatherings of the elect are imminent. The time so earnestly
longed for by former martyrs is now all but come; the full number of
their fellow servants is on the verge of completion; they have no
longer to "rest (the same Greek as here,
anapausis) yet for a little season," their eternal rest,
or cessation from toils (
Yea, saith the Spirit—The words of God
the Father (the "voice from heaven") are echoed back and confirmed by
the Spirit (speaking in the Word,
unto me—omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may—The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).
and—So B and Andreas read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
14. crown—Greek,
"stephanon," "garland" of victory; not His diadem as a
king. The victory is described in detail,
one sat—"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.
15. Thrust in—Greek, "Send." The
angel does not command the "Son of man" (
thy sickle—alluding to
harvest—the harvest crop. By the
harvest-reaping the elect righteous are gathered out; by the
vintage the Antichristian offenders are removed out of the
earth, the scene of Christ's coming kingdom. The Son of man Himself,
with a golden crown, is introduced in the harvest-gathering of
the elect, a mere angel in the vintage (
is ripe—literally, "is dried." Ripe for glory.
16. thrust in—Greek, "cast."
17. out of the temple … in
heaven—(
18. from the altar—upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.
fully ripe—Greek, "come to their acme"; ripe for punishment.
19. "The vine" is what is the subject of
judgment because its grapes are not what God looked for considering its
careful culture, but "wild grapes" (
20. without the city—Jerusalem. The
scene of the blood-shedding of Christ and His people shall be also the
scene of God's vengeance on the Antichristian foe. Compare the
"horsemen,"
blood—answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.
even unto the horse bridles—of the avenging "armies of heaven."
by the space of a thousand … six hundred furlongs—literally, "a thousand six hundred furlongs off" [W. Kelly]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by Jerome, one hundred sixty Roman miles. Bengel thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.
CHAPTER 15
1. the seven last plagues—Greek, "seven plagues which are the last."
is filled up—literally, "was
finished," or "consummated": the prophetical past for the future, the
future being to God as though it were past, so sure of accomplishment
is His word. This verse is the summary of the vision that follows: the
angels do not actually receive the vials till
2. sea of glass—Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God.
mingled with fire—answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace.
them that had gotten the victory over—Greek, "those (coming) off from (the conflict with) the beast-conquerors."
over the number of his name—A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.
stand on the sea of glass—Alford and De Burgh
explain "on (the shore of) the sea": at the sea. So the
preposition, Greek, "epi," with the accusative case, is
used for at,
harps of God—in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
3. song of Moses … and … the
Lamb—The New Testament song of the Lamb (that is, the song
which the Lamb shall lead, as being "the Captain of our salvation,"
just as Moses was leader of the Israelites, the song in which those who
conquer through Him [
servant of God—(
Great and marvellous are thy works,
&c.—part of Moses' last song (
saints—There is no manuscript
authority for this. A, B, Coptic, and Cyprian read, "of the NATIONS." C reads "of the ages," and so
Vulgate and Syriac. The point at issue in the Lord's
controversy with the earth is, whether He, or Satan's minion, the
beast, is "the King of the nations"; here at the eve of the judgments
descending on the kingdom of the beast, the transfigured saints hail
Him as "the King of the nations" (
4. Who shall not—Greek, "Who is
there but must fear Thee?" Compare Moses' song,
thee—so Syriac. But A, B, C, Vulgate, and Cyprian reject "thee."
all nations shall come—alluding to
judgments—Greek, "righteousnesses."
are—literally, "were": the prophetical past for the immediate future.
5. So
behold—omitted by A, B, C, Syriac, and Andreas. It is supported only by Vulgate, Coptic, and Primasius, but no manuscript.
6. having—So B reads. But A and C, read
"who have": not that they had them yet (compare
linen—So B reads. But A, C, and
Vulgate, "a stone." On the principle that the harder reading is
the one least likely to be an interpolation, we should read, "a stone
pure ('and' is omitted in A, B, C, and Andreas), brilliant" (so the Greek): probably
the diamond. With English Version, compare
golden girdles—resembling the Lord in
this respect (
7. one of the four beasts—Greek,
"living creatures." The presentation of the vials to the angels by one
of the living creatures implies the ministry of the Church as the
medium for manifesting to angels the glories of redemption (
vials—"bowls"; a broad shallow cup or bowl. The breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming suddenness of the woes.
full of … wrath—How sweetly do the vials full of odors, that is, the incense-perfumed prayers of the saints, contrast with these!
8. temple … filled—(
the glory of God and … power—then fully manifested.
no man was able to enter … the temple—because of God's presence in His manifested glory and power during the execution of these judgments.
CHAPTER 16
The trumpets shook the world kingdoms in a longer
process; the vials destroy with a swift and sudden overthrow the
kingdom of "the beast" in particular who had invested himself with the
world kingdom. The Hebrews thought the Egyptian plagues to have been
inflicted with but an interval of a month between them severally [Bengel, referring to Seder Olam]. As Moses took ashes from an earthly
common furnace, so angels, as priestly ministers in the heavenly
temple, take holy fire in sacred vials or bowls, from the heavenly
altar to pour down (compare
1. a great voice—namely, God's. These
seven vials (the detailed expansion of the vintage,
out of the temple—B and Syriac omit. But A, C, Vulgate, and Andreas support the words.
the vials—so Syriac and Coptic. But A, B, C, Vulgate, and Andreas read, "the seven vials."
upon—Greek, "into."
2. went—Greek, "went away."
poured out—So the angel cast fire into
the earth previous to the series of trumpets (
upon—so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome—literally, "evil" (compare
grievous—distressing to the sufferers.
sore upon the men—antitype to the sixth Egyptian plague.
which had the mark of the beast—Therefore this first vial is subsequent to the period of the beast's rule.
3. angel—So B and Andreas. But A, C, and Vulgate omit it.
upon—Greek, "into."
became as … blood—answering to another Egyptian plague.
of a dead man—putrefying.
living soul—So B and Andreas. But A, C, and Syriac, "soul of life"
(compare
in the sea—So B and Andreas. But A, C, and Syriac read, "(as respects) the things in the sea."
4. (
angel—so Syriac, Coptic, and Andreas. But A, B, C, and Vulgate omit it.
5. angel of the waters—that is, presiding over the waters.
O Lord—omitted by A, B, C, Vulgate, Syriac, Coptic, and Andreas.
and shalt be—A, B, C, Vulgate,
and Andreas for this clause read,
"(which art and wast) holy." The Lord is now no longer He that
shall come, for He is come in vengeance and therefore the
third of the three clauses found in
judged thus—literally, "these things." "Thou didst inflict this judgment."
6. (
For—A, B, C, and Andreas omit.
7. another out of—omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
8. angel—so Coptic and Andreas. But A, B, C, Vulgate, and Syriac omit it.
upon—not as in
sun—Whereas by the fourth trumpet the
sun is darkened (
power was given unto him—rather, "unto it," the sun.
men—Greek, "the men," namely,
those who had the mark of the beast (
9. men—Greek, "the men."
repented not to give him glory—(
10. angel—omitted by A, B, C, Vulgate, and Syriac. But Coptic and Andreas support it.
seat—Greek, "throne of
the beast": set up in arrogant mimicry of God's throne; the dragon gave
his throne to the beast (
darkness—parallel to the Egyptian
plague of darkness, Pharaoh being the type of Antichrist (compare
Notes, see on
gnawed their tongues for pain—Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [Grotius]. Those in anguish, mental and bodily, bite their lips and tongues.
11. sores—This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not—(Compare
12. angel—so Coptic and Andreas. A, B, C, Vulgate, and Syriac omit.
kings of the east—Greek, "the
kings who are from the rising of the sun." Reference to the
Euphrates similarly occurs in the sixth trumpet. The drying up of
the Euphrates, I think, is to be taken figuratively, as
Babylon itself, which is situated on it, is undoubtedly so,
13. unclean spirits like frogs—the
antitype to the plague of frogs sent on Egypt. The presence of the
"unclean spirit" in the land (Palestine) is foretold,
the dragon—Satan, who gives his
power and throne (
false prophet—distinct from the
harlot, the apostate Church (of which Rome is the chief, though not
sole, representative),
14. devils—Greek, "demons."
working miracles—Greek, "signs."
go forth unto—or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.—A,
B, Syriac, and Andreas omit "of
the earth and," which clause is not in any manuscript. Translate,
"kings of the whole habitable world," who are "of this world," in
contrast to "the kings of (from) the East" (the sun-rising),
battle—Greek, "war"; the final
conflict for the kingship of the world described in
15. The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief—(
they—saints and angels.
shame—literally, "unseemliness"
(Greek, "aschemosunee"): Greek,
16. he—rather, "they (the three unclean
spirits) gathered them together." If English Version be
retained, "He" will refer to God who gives them over to the
delusion of the three unclean spirits; or else the sixth angel
(
Armageddon—Hebrew,
"Har," a mountain, and "Megiddo" in Manasseh in Galilee,
the scene of the overthrow of the Canaanite kings by God's miraculous
interposition under Deborah and Barak; the same as the great plain of
Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain
at Megiddo; and the mourning of the Jews at the time just before God
shall interpose for them against all the nations confederate against
Jerusalem, is compared to the mourning for Josiah at Megiddo.
Megiddo comes from a root, gadad, "cut off," and means
slaughter. Compare
17. angel—so Andreas. But A, B, Vulgate, and Syriac omit it.
into—so Andreas (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great—so B, Vulgate, Syriac, Coptic, and Andreas. But A omits.
of heaven—so B and Andreas But A, Vulgate, Syriac, and Coptic omit.
It is done—"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
18. voice … thunders … lightnings—A has the order, "lightnings … voices … thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake—which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were—so B, Vulgate, Syriac, and Andreas. But A and Coptic read, "A man was."
so mighty—Greek, "such."
19. the great city—the capital and seat
of the apostate Church, spiritual Babylon (of which Rome is the
representative, if one literal city be meant). The city in
cities of the nations—other great cities in league with spiritual Babylon.
great … came in
remembrance—Greek, "Babylon the great was remembered"
(
fierceness—the boiling over
outburst of His wrath (Greek, "thumou orgees"), compare
Note, see on
20. Plainly parallel to
the mountains—rather as Greek, "there were found no mountains."
21. fell—Greek, "descends."
upon men—Greek, "the men."
and men blasphemed God—not those
struck who died, but the rest. Unlike the result in the case of
Jerusalem (
was—Greek, "is."
CHAPTER 17
As
1. unto me—A, B, Vulgate, Syriac, and Coptic omit.
many—So A. But B, "the many
waters" (
2. drunk with—Greek, "owing to."
It cannot be pagan Rome, but papal Rome, if a particular seat of error
be meant, but I incline to think that the judgment (
3. the wilderness—Contrast her in
upon a scarlet … beast—The same
as in
full—all over; not merely "on his
heads," as in
4. The color scarlet, it is remarkable, is
that reserved for popes and cardinals. Paul II made it penal for anyone
but cardinals to wear hats of scarlet; compare Roman Ceremonial
[3.5.5]. This book was compiled several centuries ago by Marcellus, a Romish archbishop, and dedicated to Leo
X. In it are enumerated five different articles of dress of
scarlet color. A vest is mentioned studded with pearls.
The Pope's miter is of gold and precious stones. These
are the very characteristics outwardly which Revelation thrice assigns
to the harlot or Babylon. So Joachim an abbot from Calabria, about
A.D. 1200, when asked by Richard of
England, who had summoned him to Palestine, concerning Antichrist,
replied that "he was born long ago at Rome, and is now exalting himself
above all that is called God." Roger
Hoveden [Annals, 1.2], and elsewhere, wrote, "The harlot
arrayed in gold is the Church of Rome." Whenever and wherever (not in
Rome alone) the Church, instead of being "clothed (as at first,
decked—literally, "gilded."
stones—Greek, "stone."
filthiness—A, B, and Andreas read, "the filthy (impure) things."
5. upon … forehead … name—as harlots usually had. What a contrast to "Holiness to the Lord," inscribed on the miter on the high priest's forehead!
mystery—implying a spiritual fact
heretofore hidden, and incapable of discovery by mere reason, but now
revealed. As the union of Christ and the Church is a "great mystery" (a
spiritual truth of momentous interest, once hidden, now revealed,
of harlots—Greek, "of
the harlots and of the abominations." Not merely Rome,
but Christendom as a whole, even as formerly Israel as a whole, has
become a harlot. The invisible Church of true believers is hidden and
dispersed in the visible Church. The boundary lines which separate
harlot and woman are not denominational nor drawn externally, but can
only be spiritually discerned. If Rome were the only seat of
Babylon, much of the spiritual profit of Revelation would be lost to
us; but the harlot "sitteth upon many waters" (
6. martyrs—witnesses.
I wondered with great admiration—As
the Greek is the same in the verb and the noun, translate the
latter "wonder." John certainly did not admire her in the modern
English sense. Elsewhere (
8. beast … was, and is
not—(Compare
go—So B, Vulgate, and Andreas read the future tense. But A and Irenæus, "goeth."
into perdition—The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.
names were—so Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is."
written in—Greek, "upon."
which—rather, "when they behold the beast that it was," &c. So Vulgate.
was, and is not, and yet is—A, B, and
Andreas read, "and shall come"
(literally, "be present," namely, again: Greek, "kai
parestai"). The Hebrew, "tetragrammaton," or sacred
four letters in Jehovah, "who is, who was, and who is to come,"
the believer's object of worship, has its contrasted counterpart in the
beast "who was, and is not, and shall be present," the object of the
earth's worship [Bengel]. They exult
with wonder in seeing that the beast which had seemed to have
received its death blow from Christianity, is on the eve of
reviving with greater power than ever on the ruins of that religion
which tormented them (
9. Compare
seven heads and seven mountains—The
connection between mountains and kings must be deeper than the
mere outward fact to which incidental allusion is made, that Rome (the
then world city) is on seven hills (whence heathen Rome had a national
festival called Septimontium, the feast of the seven-hilled city
[Plutarch]; and on the imperial coins,
just as here, she is represented as a woman seated on seven
hills. Coin of Vespasian, described by Captain Smyth [Roman Coins, p. 310; Ackerman, 1, p. 87]). The seven heads can
hardly be at once seven kings or kingdoms (
10. there are—Translate, "they (the seven heads) are seven kings."
five … one—Greek, "the
five … the one"; the first five of the seven are fallen (a
word applicable not to forms of government passing away, but to
the fall of once powerful empires: Egypt,
the other is not yet come—not as Alford, inaccurately representing Auberlen, the Christian empire beginning
with Constantine; but, the Germanic-Slavonic empire
beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a
short space." The time when it is said of it, "it is not" (
11. beast that … is not—his
beastly character being kept down by outward Christianization of the
state until he starts up to life again as "the eighth" king, his "wound
being healed" (
is of the seven—rather "springs out
of the seven." The eighth is not merely one of the seven restored,
but a new power or person proceeding out of the seven, and at
the same time embodying all the God-opposed features of the previous
seven concentrated and consummated; for which reason there are said to
be not eight, but only seven heads, for the eighth is the
embodiment of all the seven. In the birth-pangs which prepare the
"regeneration" there are wars, earthquakes, and
disturbances [Auberlen], wherein
Antichrist takes his rise ("sea,"
12. ten kings … received no kingdom as yet;
but receive power as kings … with the beast—Hence and
from
one hour—a definite time of
short duration, during which "the devil is come down to the
inhabitant of the earth and of the sea, having great wrath, because he
knoweth that he hath but a short time." Probably the three and a
half years (
13. one mind—one sentiment.
shall give—So Coptic. But A, B, and Syriac, "give."
strength—Greek, "authority."
They become his dependent allies (
14. These shall … war with the
Lamb—in league with the beast. This is a summary anticipation
of
Lord of lords, &c.—anticipating
are—not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.
15. (
peoples, and multitudes, and nations, and
tongues—The "peoples," &c., here mark the universality of
the spiritual fornication of the Church. The "tongues" remind us of the
original Babel, the confusion of tongues, the beginning of
Babylon, and the first commencement of idolatrous apostasy after the
flood, as the tower was doubtless dedicated to the deified heavens.
Thus, Babylon is the appropriate name of the harlot. The Pope, as the
chief representative of the harlot, claims a double supremacy over all
peoples, typified by the "two swords" according to the
interpretation of Boniface VIII in the Bull, "Unam Sanctam," and
represented by the two keys: spiritual as the universal bishop, whence
he is crowned with the miter; and temporal, whence he is also crowned
with the tiara in token of his imperial supremacy. Contrast with the
Pope's diadems the "many diadems" of Him who alone has claim to,
and shall exercise when He shall come, the twofold dominion (
16. upon the beast—But A, B, Vulgate, and Syriac read, "and the beast."
shall make her desolate—having first
dismounted her from her seat on the beast (
naked—stripped of all her gaud (
eat her flesh—Greek plural,
"masses of flesh," that is, "carnal possessions"; implying the fulness
of carnality into which the Church is sunk. The judgment on the harlot
is again and again described (
burn … with fire—the legal punishment of an abominable fornication.
17. hath put—the prophetical past tense for the future.
fulfil—Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below.
his will—Greek, "his mind," or purpose; while they think only of doing their own purpose.
to agree—literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it.
the words of God—foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and Andreas. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos."
fulfilled—(
18. reigneth—literally, "hath
kingship over the kings." The harlot cannot be a mere city
literally, but is called so in a spiritual sense (
CHAPTER 18
1. And—so Vulgate and Andreas. But A, B, Syriac, and Coptic omit "And."
power—Greek, "authority."
lightened—"illumined."
with—Greek, "owing to."
2. mightily … strong—not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."
is fallen, is fallen—so A, Vulgate,
Syriac, and Andreas. But B and
Coptic omit the second "is fallen" (
devils—Greek, "demons."
the hold—a keep or prison.
3. drunk—
the wine—so B, Syriac, and Coptic. But A, C, and Vulgate omit.
abundance—literally, "power."
delicacies—Greek, "luxury." See
on
4. Come out of her, my people—quoted
from
be not partakers—Greek, "have no fellowship with her sins."
that ye receive not of her plagues—as Lot's wife, by lingering too near the polluted and doomed city.
5. her sins—as a great heap.
reached—Greek, "reached so far as to come into close contact with, and to cleave unto."
6. Addressed to the executioners of God's wrath.
Reward—Greek, "repay."
she rewarded—English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."
double—of sorrow. Contrast with this
the double of joy which Jerusalem shall receive for her past
suffering (
unto her—So Syriac, Coptic, and Andreas. A, B, and C omit it.
in the cup—(
filled—literally "mixed."
fill to her double—of the Lord's cup of wrath.
7. How much—that is in proportion as.
lived deliciously—luxuriously: see on
sorrow—Greek, "mourning," as for a dead husband.
I sit—so Vulgate. But A, B, and C prefix "that."
I … am no widow—for the world power is my husband and my supporter.
shall see no sorrow—Greek, "mourning." "I am seated (this long time) … I am no widow … I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [Bengel]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by Ammian Marcellin [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [Augustine]. As the Jew's restoration did not take place till Babylon's fall, so R. Kimchi on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.
8. death—on herself, though she thought herself secure even from the death of her husband.
mourning—instead of her feasting.
famine—instead of her luxurious
delicacies (
fire—(See on
the Lord—so B, C, Syriac, and Andreas. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL."
judgeth—But A, B, and C read the
past tense (Greek, "krinas"), "who hath
judged her": the prophetical past for the future: the charge in
9. lived deliciously—Greek,
"luxuriated." The faithless Church, instead of reproving, connived at
the self-indulgent luxury of the great men of this world, and
sanctioned it by her own practice. Contrast the world's
rejoicing over the dead bodies of the two witnesses (
bewail her—A, B, C, Syriac, Coptic, and Cyprian omit "her."
10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.
mighty—Rome in Greek means strength; though that derivation is doubtful.
11. shall—So. B. But A and C read the present, "weep and mourn."
merchandise—Greek, "cargo":
wares carried in ships: ship-lading (compare
12. (See on
stones … pearls—Greek, "stone … pearl."
fine linen—A, B, and C read
Greek, "bussinou" for "bussou," that is, "fine
linen manufacture" [Alford]. The
manufacture for which Egypt (the type of the apostate Church,
thyine wood—the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [Alford]. A sweet-smelling tree of Cyrene in Lybia, used for incense.
all manner vessels—Greek, "every vessel," or "furniture."
13. cinnamon—designed by God for better
purposes: being an ingredient in the holy anointing oil, and a plant in
the garden of the Beloved (
odours—of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and Andreas, but not oldest manuscripts.
ointments—Greek, "ointment."
frankincense—Contrast the true
"incense" which God loves (
fine flour—the similago of the Latins [Alford].
beasts—of burden: cattle.
slaves—Greek, "bodies."
souls of men—(
14. Direct address to Babylon.
the fruits that thy soul lusted after—Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."
dainty—Greek, "fat": "sumptuous" in food.
goodly—"splendid," "bright," in dress and equipage.
departed—supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."
thou shalt—A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."
15. of these things—of the things
mentioned,
which—"who."
made rich by—Greek, "derived riches from her."
stand afar off for the fear—(Compare
wailing—Greek, "mourning."
16. And—so Vulgate and Andreas. But A, B, and C omit.
decked—literally, "glided."
stones … pearls—Greek, "stone … pearl." B and Andreas read "pearls." But A and C, "pearl."
17. is come to naught—Greek, "is desolated."
shipmaster—Greek, "steersman," or "pilot."
all the company in ships—A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has "… to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'Aaubigne, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.
18. when they saw—Greek, "horontes." But A, B, C, and Andreas read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [Tittmann].
smoke—so B, C. But A reads "place."
What city is like—Compare the similar
beast as to the beast,
19. wailing—"mourning."
that had ships—A, B, and C read, "that had their ships": literally, "the ships."
costliness—her costly treasures: abstract for concrete.
20. holy apostles—So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles."
avenged you on her—Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.
21. a—Greek, "one."
millstone—Compare the judgment on the
Egyptian hosts at the Red Sea,
with violence—Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.
22. pipers—flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.
craftsman—artisan.
23. What a blessed contrast is
candle—Translate as Greek, "lamp."
bridegroom … bride … no more …
in thee—Contrast the heavenly city, with its Bridegroom,
Bride, and blessed marriage supper (
thy merchants were—So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of … were thy merchants."
sorceries—Greek, "sorcery."
24. Applied by Christ (
CHAPTER 19
1. As in the case of the opening of the
prophecy,
And—so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice—A, B, C, Vulgate,
Coptic, and Andreas read, "as it
were a great voice." What a contrast to the lamentations
people—Greek, "multitude."
Alleluia—Hebrew, "Praise ye
Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a
prominent part in this thanksgiving. Jah
is not a contraction of "Jehovah," as it
sometimes occurs jointly with the latter. It means "He who Is": whereas
Jehovah is "He who will be, is, and was." It implies God experienced as
a PRESENT help; so that "Hallelujah,"
says Kimchi in Bengel, is found first in the Psalms on the
destruction of the ungodly. "Hallelu-Jah" occurs four times in this
passage. Compare
Salvation, &c.—Greek, "The salvation … the glory … the power."
and honour—so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God—so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.
2. which did corrupt the earth—Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].
avenged—Greek, "exacted in
retribution." A particular application of the principle (
blood of his servants—literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.
3. again—Greek, "a second time."
rose up—Greek, "goeth up."
for ever and ever—Greek, "to the ages of the ages."
4. beasts—rather, "living creatures."
sat—Greek, "sitteth."
5. out of—Greek, "out from the throne" in A, B, C.
Praise our God—Compare the solemn act
of praise performed by the Levites,
both—omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
6. many waters—Contrast the "many
waters" on which the whore sitteth (
the Lord God omnipotent—Greek, "the Omnipotent."
reigneth—literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.
7. glad … rejoice—Greek, "rejoice … exult."
give—so B and Andreas. But A reads, "we will give."
glory—Greek, "the glory."
the marriage of the Lamb is come—The
full and final consummation is at
8. granted—Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white—so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness—Greek,
"righteousnesses"; distributively used. Each saint must have
this righteousness: not merely be justified, as if the righteousness
belonged to the Church in the aggregate; the saints together
have righteousnesses; namely, He is accounted as "the
Lord our righteousness" to each saint on his believing, their robes
being made white in the blood of the Lamb. The righteousness of
the saint is not, as Alford erroneously
states, inherent, but is imputed: if it were otherwise,
Christ would be merely enabling the sinner to justify himself.
9. He—God by His angel saith unto me.
called—effectually, not merely
externally. The "unto," or into," seems to express this: not merely
invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek,
"eis"); compare
marriage supper—Greek, "the supper of the marriage." Typified by the Lord's Supper.
true—Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.
10. at—Greek, "before." John's
intending to worship the angel here, as in
and of thy brethren—that is, a fellow servant of thy brethren.
have the testimony of Jesus—(See on
the testimony of—that is, respecting Jesus.
is the spirit of prophecy—is the
result of the same spirit of prophecy in you as in myself. We angels,
and you apostles, all alike have the testimony of (bear testimony
concerning) Jesus by the operation of one and the same Spirit, who
enables me to show you these revelations and enables you to record
them: wherefore we are fellow servants, not I your lord to be
worshipped by you. Compare
11. behold a white horse; and he that sat upon
him—identical with
12. Identifying Him with the Son of man
similarly described,
many crowns—Greek, "diadems":
not merely (Greek, "stephanoi") garlands of victory, but
royal crowns, as King of kings. Christ's
diadem comprises all the diadems of the earth and of heavenly powers
too. Contrast the papal tiara composed of three diadems. Compare
also the little horn (Antichrist) that overcomes the three horns
or kingdoms,
he had a name written—B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version.
name … that no man knew but …
himself—(
13. vesture dipped in blood—
The Word of God—who made the world, is
He also who under the same character and attributes shall make it anew.
His title, Son of God, is applicable in a lower sense, also to
His people; but "the Word of God" indicates His incommunicable Godhead,
joined to His manhood, which He shall then manifest in glory. "The
Bride does not fear the Bridegroom; her love casteth out fear. She
welcomes Him; she cannot be happy but at His side. The Lamb [
14. the armies … in heaven—Compare
"the horse bridles,"
white and clean—Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.
15. out of his mouth …
sword—(
he shall rule—The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth … wine-press—(
of the fierceness and wrath—So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty—The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.
16. "His name written on His vesture and on
His thigh," was written partly on the vesture, partly on the thigh
itself, at the part where in an equestrian figure the robe drops from
the thigh. The thigh symbolizes Christ's humanity as having
come, after the flesh, from the loins of David, and now
appearing as the glorified "Son of man." On the other hand, His
incommunicable divine name, "which no man knew," is on His head (
KING OF KINGS—Compare
17. an—Greek, "one."
in the sun—so as to be conspicuous in sight of the whole world.
to all the fowls—(
and gather yourselves—A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and."
of the great God—A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."
18. Contrast with this "supper,"
captains—Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond—specified in
19. gathered together—at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A.
war—so Andreas. But A and B read, "the war," namely,
that foretold,
20. and with him the false prophet—A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles—Greek, "the
miracles" (literally, "signs") recorded already (
had received—rather as Greek, "received," once for all.
them; that worshipped—literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast … into a
lake—Greek, "… the lake of fire," Gehenna. Satan
is subsequently cast into it, at the close of the outbreak which
succeeds the millennium (
alive—a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
21. the remnant—Greek, "the
rest," that is, "the kings and their armies" (
CHAPTER 20
1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
the key of the bottomless pit—now
transferred from Satan's hands, who had heretofore been permitted by
God to use it in letting loose plagues on the earth; he is now to be
made to feel himself the torment which he had inflicted on men, but his
full torment is not until he is cast into "the lake of fire" (
2. that old—ancient serpent (
thousand years—As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.
3. shut him—A, B, Vulgate, Syriac, and Andreas omit "him."
set a seal upon him—Greek,
"over him," that is, sealed up the door of the abyss over his head. A
surer seal to keep him from getting out than his seal over Jesus in the
tomb of Joseph, which was burst on the resurrection morn. Satan's
binding at' this juncture is not arbitrary, but is the necessary
consequence of the events (
that he should deceive—so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee").
and—so Coptic and Andreas. But A, B, and Vulgate omit "and."
4, 5. they sat—the twelve apostles, and the saints in general.
judgment was given unto there—(See on
souls—This term is made a plea for
denying the literality of the first resurrection, as if the
resurrection were the spiritual one of the souls of believers in
this life; the life and reign being that of the soul raised in this
life from the death of sin by vivifying faith. But "souls" expresses
their disembodied state (compare
beheaded—literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.
for … for—Greek, "for the sake of"; on account of"; "because of."
and which—Greek, "and the
which." And prominent among this class (the beheaded), such as
did not worship the beast. So
neither—"not yet."
foreheads … hands—Greek, "forehead … hand."
reigned with Christ—over the earth.
5. But—B, Coptic, and Andreas read, "and." A and Vulgate omit it.
again—A, B, Vulgate, Coptic,
and Andreas omit it. "Lived" is used for
lived again, as in
first resurrection—"the resurrection
of the just." Earth is not yet transfigured, and cannot therefore be
the meet locality for the transfigured Church; but from heaven the
transfigured saints with Christ rule the earth, there being a much
freer communion of the heavenly and earthly churches (a type of which
state may be seen in the forty days of the risen Saviour during which
He appeared to His disciples), and they know no higher joy than to lead
their brethren on earth to the same salvation and glory as they share
themselves. The millennial reign on earth does not rest on an isolated
passage of the Apocalypse, but all Old Testament prophecy goes on the
same view (compare
6. Blessed—(Compare
on such the second death hath no power—even as it has none on Christ now that He is risen.
priests of God—Apostate Christendom
being destroyed, and the believing Church translated at Christ's
coming, there will remain Israel and the heathen world, constituting
the majority of men then alive, which, from not having come into close
contact with the Gospel, have not incurred the guilt of rejecting it.
These will be the subjects of a general conversion (
7. expired—Greek, "finished."
8. Gog and Magog—(
to battle—Greek, "to the war," in A and B. But Andreas omits "the."
9. on the breadth of the earth—so as completely to overspread it. Perhaps we ought to translate, "… of the [holy] land."
the camp of the saints and the beloved
city—the camp of the saints encircling the beloved
city, Jerusalem (
from God—so B, Vulgate, Syriac,
Coptic, and Andreas. But A omits the
words. Even during the millennium there is a separation between heaven
and earth, transfigured humanity and humanity in the flesh. Hence it is
possible that an apostasy should take place at its close. In the
judgment on this apostasy the world of nature is destroyed and renewed,
as the world of history was before the millennial kingdom; it is only
then that the new heaven and new earth are realized in final
perfection. The millennial new heaven and earth are but a
foretaste of this everlasting state when the upper and lower
congregations shall be no longer separate, though connected as in the
millennium, and when new Jerusalem shall descend from God out of
heaven. The inherited sinfulness of our nature shall be the only
influence during the millennium to prevent the power of the
transfigured Church saving all souls. When this time of grace shall
end, no other shall succeed. For what can move him in whom the visible
glory of the Church, while the influence of evil is restrained, evokes
no longing for communion with the Church's King? As the history of the
world of nations ended with the manifestation of the Church in visible
glory, so that of mankind in general shall end with the great
separation of the just from the wicked (
10. that deceived—Greek, "that deceiveth."
lake of fire—his final doom: as "the
bottomless pit" (
where—so Coptic. But A, B, Vulgate, and Syriac read, "where also."
the beast and the false prophet
are—(
day and night—figurative for
without intermission (
for ever and ever—Greek, "to the ages of the ages."
11. great—in contrast to the "thrones,"
white—the emblem of purity and justice.
him that sat on it—the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment.
earth and heaven fled away—The final
conflagration, therefore, precedes the general judgment. This is
followed by the new heaven and earth (
12. the dead—"the rest of the dead" who did not share the first resurrection, and those who died during the millennium.
small and great—B has "the
small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The
wicked who had died from the time of Adam to Christ's second advent,
and all the righteous and wicked who had died during and after the
millennium, shall then have their eternal portion assigned to them. The
godly who were transfigured and reigned with Christ during it, shall
also be present, not indeed to have their portion assigned as if for
the first time (for that shall have been fixed long before,
the books … opened—(
book of life—(
according to their works—We are
justified by faith, but judged according to (not
by) our works. For the general judgment is primarily designed
for the final vindication of God's righteousness before the
whole world, which in this checkered dispensation of good and evil,
though really ruling the world, has been for the time less manifest.
Faith is appreciable by God and the believer alone (
13. death and hell—Greek,
"Hades." The essential identity of the dying and risen body is
hereby shown; for the sea and grave give up their
dead. The body that sinned or served God shall, in righteous
retribution, be the body also that shall suffer or be rewarded. The
"sea" may have a symbolical [Cluver from
Augustine], besides the literal meaning,
as, in
14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits.
This is the second death—"the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.
15. The blissful lot of the righteous is not
here specially mentioned as their bliss had commenced before the
final judgment. Compare, however,
CHAPTER 21
The remaining two chapters describe the eternal and
consummated kingdom of God and the saints on the new earth. As the
world of nations is to be pervaded by divine influence in the
millennium, so the world of nature shall be, not annihilated, but
transfigured universally in the eternal state which follows it. The
earth was cursed for man's sake; but is redeemed by the second Adam.
Now is the Church; in the millennium shall be the kingdom; and
after that shall be the new world wherein God shall be all in all. The
"day of the Lord" and the conflagration of the earth are in
1. the first—that is the former.
passed away—Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").
was—Greek, "is," which graphically sets the thing before our eyes as present.
no more sea—The sea is the type of
perpetual unrest. Hence our Lord rebukes it as an unruly hostile
troubler of His people. It symbolized the political tumults out of
which "the beast" arose,
2. And I John—"John" is omitted in A, B,
Vulgate, Syriac, Coptic, and Andreas; also the "I" in the Greek of these
authorities is not emphatic. The insertion of "I John" in the
Greek would somewhat interfere with the close connection which
subsists between "the new heaven and earth,"
Jerusalem … out of heaven—(
bride—made up of the blessed citizens
of "the holy city." There is no longer merely a Paradise as in Eden
(though there is that also,
3. out of heaven—so Andreas. But A and Vulgate read, "out of the throne."
the tabernacle—alluding to the
tabernacle of God in the wilderness (wherein many signs of His presence
were given): of which this is the antitype, having previously been in
heaven:
dwell with them—literally,
"tabernacle with them"; the same Greek word as is used of
the divine Son "tabernacling among us." Then He was in the
weakness of the flesh: but at the new creation of heaven and
earth He shall tabernacle among us in the glory of His manifested
Godhead (
they—in Greek emphatic, "they" (in particular).
his people—Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.
God himself … with them—realizing fully His name Immanuel.
4. all tears—Greek, "every tear."
no more death—Greek, "death
shall be no more." Therefore it is not the millennium, for in the
latter there is death (
sorrow—Greek, "mourning."
passed away—Greek, "departed,"
as in
5. sat—Greek, "sitteth."
all things new—not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul.
unto me—so Coptic and Andreas. But A, B, Vulgate, and Syriac omit.
true and faithful—so Andreas. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").
6. It is done—the same Greek as
in
Alpha … Omega—Greek in A
and B, "the Alpha … the Omega" (
give unto … athirst … water of
life—(
freely—Greek, "gratuitously":
the same Greek as is translated, "(They hated Me) without a cause,"
7. He that overcometh—another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst."
inherit all things—A, B,
Vulgate, and Cyprian read,
"these things," namely, the blessings described in this whole
passage. With "all things," compare
I will be his God—Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God."
he shall be my son—"He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.
8. the fearful—Greek, "the
cowardly," who do not quit themselves like men so as to
"overcome" in the good fight; who have the spirit of slavish "fear,"
not love, towards God; and who through fear of man are not bold for
God, or "draw back." Compare
unbelieving—Greek, "faithless."
abominable—who have drank of the harlot's "cup of abominations."
sorcerers—one of the characteristics of Antichrist's time.
all liars—Greek, "all
the liars": or else "all who are liars"; compare
second death—
9. The same angel who had shown John
Babylon the harlot, is appropriately employed to show him in
contrast new Jerusalem, the Bride (
unto me—A, B, and Vulgate omit.
the Lamb's wife—in contrast to her
who sat on many waters (
10. The words correspond to
mountain—Compare
that great—omitted in A, B, Vulgate, Syriac, Coptic, and Cyprian. Translate then, "the holy city Jerusalem."
descending—Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that "we (the city) are God's workmanship."
11. Having the glory of God—not merely
the Shekinah-cloud, but God Himself as her glory dwelling in the midst
of her. Compare the type, the earthly Jerusalem in the millennium
(
her light—Greek, "light-giver":
properly applied to the heavenly luminaries which diffuse light.
Compare Note, see on
even like—Greek, "as it were."
jasper—representing watery crystalline brightness.
12. And—A and B omit.
wall great and high—setting forth the security of the Church. Also, the exclusion of the ungodly.
twelve angels—guards of the twelve
gates: an additional emblem of perfect security, while the gates being
never shut (
names of … twelve tribes—The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.
13. On the north … on the south—A,
B, Vulgate, Syriac, and Coptic read, "And on the
north and on the south." In Ezekiel, Joseph, Benjamin,
Dan (for which Manasseh is substituted in
14. twelve foundations—Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.
in them the names, &c.—As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and Andreas read, "upon them." These authorities also insert "twelve" before "names."
15. had a golden reed—so Coptic.
But A, B, Vulgate, and Syriac read, "had (as) a
measure, a golden reed." In
16. twelve thousand furlongs—literally, "to twelve thousand stadii": one thousand furlongs being the space between the several twelve gates. Bengel makes the length of each side of the city to be twelve thousand stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions.
17. hundred … forty … four cubits—twelve times twelve: the Church-number squared. The wall is far beneath the height of the city.
measure of a man, that is, of the angel—The ordinary measure used by men is the measure here used by the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels.
18. the building—"the structure" [Tregelles], Greek, "endomeesis."
gold, like … clear glass—Ideal gold, transparent as no gold here is [Alford]. Excellencies will be combined in the heavenly city which now seem incompatible.
19. And—so Syriac, Coptic, and
Andreas. But A, B, and Vulgate
omit. Compare
all manner of precious stones—Contrast
chalcedony—agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [Alford].
20. sardonyx—a gem having the redness of the cornelian, and the whiteness of the onyx.
sardius—(See on
chrysolite—described by Pliny as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite.
beryl—of a sea-green color.
topaz—Pliny [37.32], makes it green and transparent, like our chrysolite.
chrysoprasus—somewhat pale, and having the purple color of the amethyst [Pliny, 37, 20, 21].
jacinth—The flashing violet brightness in the amethyst is diluted in the jacinth [Pliny, 37.41].
21. every several—Greek, "each one severally."
22. no temple … God … the
temple—As God now dwells in the spiritual Church, His
"temple" (Greek, "naos," "shrine";
23. in it—so Vulgate. But A, B, and Andreas read, "(shine) on it," or literally, "for her."
the light—Greek, "the lamp"
(
24. of them which are saved … in—A, B, Vulgate, Coptic, and Andreas read "(the nations shall walk) by means of her light": omitting "of them which are saved." Her brightness shall supply them with light.
the kings of the earth—who once had regard only to their glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord.
and honour—so B, Vulgate, and Syriac. But A omits the clause.
25. not be shut … by day—therefore shall never be shut: for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type.
26. All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and while all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels.
27. anything that defileth—Greek, "koinoun." A and B read [koinon,] "anything unclean."
in the Lamb's book of life—(See on
CHAPTER 22
1. pure—A, B, Vulgate, and Hilary 22, omit.
water of life—infinitely superior to
the typical waters in the first Paradise (
clear—Greek, "bright."
2. The harmonious unity of Scripture is herein
exhibited. The Fathers compared it to a ring, an unbroken circle,
returning into itself. Between the events of Genesis and those at the
close of the Apocalypse, at least six thousand or seven thousand years
intervene; and between Moses the first writer and John the last about
one thousand five hundred years. How striking it is that, as in the
beginning we found Adam and Eve, his bride, in innocence m Paradise,
then tempted by the serpent, and driven from the tree of life, and from
the pleasant waters of Eden, yet not without a promise of a Redeemer
who should crush the serpent; so at the close, the old serpent cast out
for ever by the second Adam, the Lord from heaven, who appears with His
Bride, the Church, in a better Paradise, and amidst better waters
(
street of it—that is, of the city.
on either side of the river—Alford translates, "In the midst of the street
of it (the city) and of the river, on one side and on the other" (for
the second Greek, "enteuthen," A, B, and Syriac
read, ekeithen: the sense is the same; compare Greek,
yielded her fruit every
month—Greek, "according to each month"; each month had
its own proper fruit, just as different seasons are now marked by their
own productions; only that then, unlike now, there shall be no
season without its fruit, and there shall be an endless variety,
answering to twelve, the number symbolical of the world-wide
Church (compare Note, see on
leaves … for …
healing—(
3. no more curse—of which the earnest
shall be given in the millennium (
serve him—with worship (
4. see his face—revealed in divine
glory, in Christ Jesus. They shall see and know Him with
intuitive knowledge of Him, even as they are known by Him (
in—Greek, "on their
foreheads." Not only shall they personally and in secret (
5. there—so Andreas. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei."
they need—A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need."
candle—Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it.
of the sun—so A. But B omits it.
giveth … light—"illumines." So Vulgate and Syriac. But A reads, "shall give light."
them—so B and Andreas. But A reads, "upon them."
reign—with a glory probably
transcending that of their reign in heaven with Christ over the
millennial nations in the flesh described in
6. These sayings are true—thrice
repeated (
holy—so Andreas. But A, B, Vulgate, Syriac, and
Coptic read, "(the Lord God of the) spirits (of the
prophets)." The Lord God who with His Spirit inspired their spirits so
as to be able to prophesy. There is but one Spirit, but individual
prophets, according to the measure given them (
be done—Greek, "come to pass."
7. "And" is omitted in Coptic and Andreas with English Version, but is inserted by A, B, Vulgate and Syriac.
blessed—(
8. Both here and in
saw … and heard—A, B,
Vulgate, and Syriac transpose these verbs. Translate
literally, "I John (was he) who heard and saw these things." It is
observable that in
9. Literally, "See not"; the abruptness of the
phrase marking the angel's abhorrence of the thought of his
being worshipped however indirectly. Contrast the fallen angel's
temptation to Jesus, "Fall down and worship me" (
for—A, B, Vulgate, Syriac, Coptic, Andreas, and Cyprian omit "for"; which accords with the abrupt earnestness of the angel's prohibition of an act derogatory to God.
and of—"and (the fellow servant) of thy brethren."
10. Seal not—But in
11. unjust—"unrighteous"; in relation to one's fellow men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that doeth unjustly, let him do unjustly still."
filthy—in relation to one's own soul
as unclean before God; opposed to holy," consecrated to God as pure. A
omits the clause, "He which is filthy let him be filthy still." But B
supports it. In the letter of the Vienne and Lyons Martyrs (in Eusebius) in the second century, the reading
is, "He that is lawless (Greek, 'anomos') let him
be lawless; and he that is righteous let him be righteous (literally,
'be justified') still." No manuscript is so old. A, B, Vulgate,
Syriac, Coptic, Andreas, and Cyprian read, "let him do righteousness"
(
12. And—in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and Cyprian omit it.
behold, I come quickly—(Compare
my reward is with me—(
to give—Greek, "to render."
every man—Greek, "to each."
shall be—so B in Mai. But B in Tischendorf, and A, Syriac, read, "is."
13. I am Alpha—Greek, "…
the Alpha and the Omega." A, B, Vulgate, Syriac,
Origen, and Cyprian transpose thus, "the First and the Last, the
Beginning and the End." Andreas supports
English Version. Compare with these divine titles assumed here
by the Lord Jesus,
14. do his commandments—so B, Syriac,
Coptic, and Cyprian. But A,
Aleph, and Vulgate read, "(Blessed are they that) wash
their robes," namely, in the blood of the Lamb (compare
through—Greek, "by the gates."
15. But—so Coptic. But A, B, Hippolytus, Andreas, and Cyprian omit.
dogs—Greek, "the dogs"; the
impure, filthy (
maketh—including also "whosoever practiceth a lie" [W. Kelly].
16. mine angel—for Jesus is Lord of the angels.
unto you—ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places.
root … offspring of
David—appropriate title here where assuring His Church of
"the sure mercies of David," secured to Israel first, and through
Israel to the Gentiles. Root of David, as being Jehovah; the
offspring of David as man. David's Lord, yet David's son (
the morning star—that ushered in the day of grace in the beginning of this dispensation and that shall usher in the everlasting day of glory at its close.
17. Reply of the spiritual Church and John to
Christ's words (
the Spirit—in the churches and in the prophets.
the bride—not here called "wife," as
that title applies to her only when the full number constituting the
Church shall have been completed. The invitation, "Come," only holds
good while the Church is still but an affianced Bride, and not
the actually wedded wife. However, "Come" may rather be the
prayer of the Spirit in the Church and in believers in reply to
Christ's "I come quickly," crying, Even so, "Come" (
let him that heareth—that is, let him
that heareth the Spirit and Bride saying to the Lord Jesus, "Come,"
join the Bride as a true believer, become part of her, and so say with
her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has
obeyed the Gospel call, he cannot pray to Jesus "Come"; so
"hear" is used,
let him that is athirst come—As the
Bride, the Church, prays to Jesus, "Come," so she urges all whosoever
thirst for participation in the full manifestation of
redemption-glory at His coming to us, to COME in the meantime and drink of the living waters,
which are the earnest of "the water of life pure as crystal … out
of the throne of God of the Lamb" (
And—so Syriac. But A, B, Vulgate, and Coptic omit "and."
whosoever will—that is, is willing and
desirous. There is a descending climax; Let him that heareth
effectually and savingly Christ's voice, pray individually, as the
Bride, the Church, does collectively, "Come, Lord Jesus" (
18. For I testify—None of our manuscripts have this. A, B, Vulgate, and Andreas read, "I" emphatic in the Greek. "I testify."
unto these things—A, B, and Andreas read, "unto them."
add … add—just retribution in kind.
19. book—None of our manuscripts read this. A, B, Aleph, Vulgate, Syriac, and Coptic read, "(take away his part, that is, portion) from the tree of life," that is, shall deprive him of participation in the tree of life.
and from the things—so Vulgate.
But A, B, Aleph, Syriac, Coptic, and Andreas omit "and"; then "which are written in this
book" will refer to "the holy city and the tree of life." As in the
beginning of this book (
20. Amen. Even so, come—The Song of
Solomon (
21. our—so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit.
Christ—so B, Vulgate, Syriac, Coptic, and Andreas. But A and Aleph omit.
with you all—so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus.
Amen—so B, Aleph, and Andreas. A and Vulgate Fuldensis omit it.
May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen.
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Genesis
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Exodus
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20:12 20:12 20:12 20:12 20:12 20:12 20:12-17 20:17 20:18 20:18 20:19 20:22 20:24 20:24 20:24 20:25 20:25 20:25 20:26 20:26 20:26 21:1-6 21:2 21:2 21:5 21:6 21:6 21:6 21:6 21:6 21:6 21:6 21:7 21:7-36 21:10 21:10 21:10 21:12 21:14 21:14 21:14 21:14 21:16 21:17 21:22 21:23 21:23-25 21:28 21:30 21:31 21:32 21:32 21:32 21:32 21:32 22:1 22:1 22:1 22:1-4 22:1-31 22:9 22:9 22:13 22:17 22:21 22:22 22:25 22:25 22:25-27 22:26 22:26 22:26 22:26 22:27 22:27 22:27 22:28 22:28 22:28 22:29 22:30 22:31 22:31 23:1-33 23:2 23:4 23:4 23:4 23:4 23:4 23:5 23:5 23:5 23:8 23:8 23:9 23:10 23:11 23:12 23:13 23:13 23:13 23:14 23:14 23:14-17 23:15 23:15 23:15 23:16 23:16 23:16 23:17 23:17 23:17 23:17 23:17 23:18 23:19 23:19 23:19 23:19 23:20 23:20 23:20 23:20 23:20 23:20 23:20 23:20 23:20 23:20-23 23:21 23:21 23:21 23:21 23:21 23:22 23:24 23:27 23:27 23:28 23:28 23:29 23:29 23:31 23:31 23:31 23:31 23:31 23:32 23:32 23:32 23:32 23:32 23:33 23:33 24:1 24:1-18 24:2 24:3 24:3 24:4 24:4 24:4 24:4-7 24:5 24:5 24:7 24:7 24:8 24:8 24:8 24:8 24:8 24:8 24:9 24:9-11 24:9-11 24:10 24:10 24:10 24:10 24:11 24:11 24:12 24:13 24:16 24:16 24:17 24:17 24:18 25:1-8 25:1-40 25:1-40 25:1-40 25:1-40 25:2 25:5 25:5 25:5 25:5 25:8 25:10 25:10 25:10 25:10-21 25:15 25:15 25:19 25:19 25:20 25:20 25:20 25:22 25:22 25:22 25:22 25:22 25:22 25:23-30 25:26 25:29 25:30 25:31 25:31 25:31 25:31-39 25:32 25:32 25:32-36 25:40 25:40 25:40 26:1 26:1-37 26:12 26:14 26:22 26:23 26:30 26:33 26:34 26:35 26:36 27:1 27:1-21 27:1-21 27:3 27:9 27:20 27:21 28:1-43 28:1-43 28:2 28:2 28:2 28:4 28:4 28:4 28:6 28:6-12 28:6-12 28:9-29 28:15-30 28:17-21 28:20 28:29 28:30 28:30 28:31 28:36 28:36 28:36-38 28:38 28:38 28:40 28:41 28:42 28:42 28:43 29:1-35 29:1-46 29:4 29:7 29:7 29:10 29:12 29:12 29:14 29:15-18 29:19-22 29:21 29:24 29:27 29:32 29:35 29:36 29:37 29:37 29:37 29:37 29:37 29:37 29:38 29:38 29:38 29:38 29:38 29:38 29:38-42 29:38-46 29:39 29:39 29:44 29:45 29:46 30:1-38 30:1-31:18 30:6 30:7 30:7 30:8 30:9 30:9 30:12 30:12 30:12-16 30:13 30:13 30:14 30:16 30:18 30:18 30:19 30:22 30:22-25 30:23 30:23 30:23 30:23 30:23-25 30:23-28 30:25 30:25 30:25-30 30:30 30:30 30:30 30:31-38 30:38 31:1-18 31:2 31:2 31:2-5 31:3 31:10 31:13-17 31:14 31:14 31:14 31:15 31:18 32:1 32:1 32:1 32:1-4 32:1-6 32:1-7 32:1-35 32:4 32:4 32:4 32:4 32:5 32:5 32:6 32:6 32:7 32:7 32:7 32:8 32:9 32:9-14 32:10 32:10 32:10 32:10 32:11 32:11 32:11-14 32:11-14 32:12 32:12 32:12 32:12 32:12-14 32:13 32:14 32:14 32:14 32:15 32:15 32:16 32:18 32:19 32:19 32:22-24 32:25-28 32:26 32:29 32:29 32:30 32:32 32:32 32:32 32:32 32:32 32:32 32:32 32:33 32:33 32:34 32:34 32:34 32:34 32:34 32:34 32:34 32:34 33:1-23 33:2 33:2 33:3 33:7 33:9 33:12 33:12 33:12 33:14 33:14 33:14 33:14 33:14 33:15 33:15 33:17 33:17 33:18 33:18-23 33:19 33:20 33:20 33:20 33:20 33:20 33:20 33:20 33:20-23 33:23 34:1-35 34:5 34:5 34:6 34:6 34:6 34:6 34:6 34:6 34:6 34:7 34:7 34:7 34:7 34:10 34:10 34:11 34:11-26 34:12 34:12-16 34:15 34:16 34:16 34:19 34:20 34:22 34:22 34:22 34:23 34:25 34:26 34:26 34:27 34:28 34:28 34:29 34:29 34:29 34:29 34:29-35 34:30 34:30 34:30 34:30 34:30 34:30 34:30-35 34:31 34:34 34:35 35:1-35 35:2 35:11-19 35:20-29 35:31 36:1-38 36:5 36:6 36:35 37:1 37:1-29 37:7 37:8 37:17 38:1 38:1-31 38:8 38:22 38:26 39:1-43 39:8-21 39:10-13 39:22 39:27 39:30 39:34 39:34 39:38 40:1-38 40:6 40:9 40:9 40:10 40:17 40:19 40:23 40:26 40:34 40:34 40:34 40:34 40:35 40:35
Leviticus
1:1-17 1:1-17 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:6 1:10 1:11 2:1 2:1 2:1 2:1 2:1 2:1 2:1-13 2:1-16 2:2 2:2 2:2 2:2 2:3 2:8-11 2:11 2:11 2:13 2:13 2:13 2:14 2:15 3:1-17 3:1-17 3:2 3:3 3:4 3:5 3:9 3:11 3:17 3:17 4:1 4:2 4:2 4:3-35 4:4 4:4 4:5 4:5 4:6 4:6 4:6 4:7 4:8-12 4:12 4:12 4:12 4:13 4:13 4:15 4:15 4:15 4:16 4:17 4:17 4:17 4:18 4:18 4:22-26 4:24 4:27 4:29 4:33 5:1 5:1 5:1 5:1 5:1 5:1 5:2 5:3 5:3 5:4 5:4 5:4-19 5:5 5:6 5:7-11 5:11-13 5:16 5:16 5:17 6:1-7 6:2 6:8-13 6:9 6:10 6:10 6:11 6:11 6:12 6:12 6:12 6:13 6:13 6:13 6:14-18 6:18 6:19-23 6:21-30 6:25 6:26 6:27 6:28 6:28 6:30 7:1-27 7:6 7:7 7:12 7:13 7:15-18 7:16 7:17 7:18 7:18 7:20 7:20 7:21 7:24 7:26 7:28-38 7:29 7:31 7:31 7:31-33 7:32 7:32 8:1-36 8:8 8:9 8:10 8:10 8:11 8:12 8:14-17 8:15 8:15 8:23 8:30 8:30 8:33 8:35 8:35 9:1-24 9:2 9:2 9:3 9:23 9:24 9:24 9:24 9:24 9:24 9:24 10:1 10:1 10:1-3 10:1-20 10:1-20 10:2 10:2 10:2 10:2 10:2 10:3 10:3 10:3 10:3 10:4 10:5 10:5 10:6 10:7 10:7 10:9 10:9 10:10 10:10 10:10 10:11 10:11 10:11 10:11 10:11 10:17 11:1 11:1-47 11:4 11:7 11:9-13 11:10-13 11:14 11:16 11:17 11:17 11:18 11:18 11:19 11:19 11:20 11:21 11:22 11:22 11:23 11:29 11:33 11:33 11:41 11:42 12:1-8 12:2 12:2 12:4 12:4 12:5 12:5 12:6-8 13:1-59 13:1-59 13:1-14:57 13:1-14:57 13:3 13:4-6 13:6 13:14 13:18-23 13:20 13:24-28 13:29-37 13:43 13:45 13:45 13:45 13:45 13:45 13:45 13:46 13:46 13:51 13:52 13:52-57 14:1-57 14:1-57 14:4 14:4-7 14:4-7 14:8 14:8 14:9 14:10 14:15 14:19 14:34-45 15:1-18 15:2 15:4-17 15:5 15:9 15:12 15:13 15:13 15:19 15:19 15:19-33 15:31 15:33 16:1-34 16:1-34 16:2 16:2 16:2 16:2-13 16:3 16:3-11 16:4 16:4 16:4 16:5-10 16:6 16:6-20 16:10 16:12 16:12 16:13 16:14 16:15 16:15 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:21 16:22 16:22 16:23 16:24 16:29 16:29 16:29 16:29 16:29 16:29-34 16:30 16:33 16:33 17:1-16 17:3 17:4 17:4 17:5 17:5 17:7 17:7 17:7 17:7 17:7 17:8 17:8 17:9 17:9 17:10 17:10 17:10 17:10 17:10 17:10 17:11 17:11 17:11 17:11 17:11 17:11 17:11 17:12 17:12 17:13 17:13 17:14 17:15 18:1-5 18:1-30 18:3 18:5 18:5 18:5 18:5 18:7-16 18:7-16 18:8 18:11 18:12-17 18:17 18:17-20 18:17-20 18:18 18:18 18:18 18:19 18:19 18:21 18:21 18:21 18:21 18:21 18:21 18:21 18:22 18:23 18:24 18:25 18:25 18:25 18:28 18:28 18:28 19:1-37 19:2 19:2 19:2 19:5-8 19:6 19:7 19:7 19:9 19:9 19:12 19:13 19:13 19:15 19:15 19:16 19:17 19:18 19:18 19:18 19:18 19:18 19:18 19:18 19:19 19:19 19:19 19:23-25 19:26 19:26 19:26 19:27 19:27 19:27 19:28 19:28 19:28 19:28 19:28 19:29 19:31 19:31 19:31 19:32 19:32 19:37 20:1-5 20:1-27 20:2-5 20:3 20:3 20:4 20:6 20:6 20:10 20:10 20:10 20:14 20:18 20:18 20:21 20:22 20:24 20:24 20:26 20:26 20:27 21:1-5 21:1-24 21:2 21:2 21:3 21:3 21:5 21:5 21:5 21:5 21:7-14 21:8 21:9 21:10 21:11 21:12 21:17 21:21 21:22 22:1-9 22:4 22:4 22:8 22:10 22:10-16 22:17-33 22:18-23 22:19 22:19 22:21 22:21 22:22 22:24 22:25 22:26 22:28 23:1-4 23:2 23:4 23:5 23:5 23:5-8 23:6 23:7 23:8 23:9-14 23:10 23:10 23:10 23:10 23:10 23:10 23:11 23:11 23:11 23:13 23:15 23:15 23:15 23:15 23:15 23:15-22 23:16 23:16 23:16 23:16 23:17 23:18 23:23-25 23:24 23:24 23:24 23:24 23:24-39 23:25 23:27 23:27-32 23:27-32 23:32 23:33 23:34 23:34 23:34 23:34 23:34 23:34-37 23:35 23:36 23:36 23:37 23:37-39 23:38 23:39 23:39 23:40 23:42 23:42 23:43 23:44 24:1-23 24:2 24:5 24:5-8 24:8 24:9 24:10 24:11-16 24:14 24:14 24:14 24:15 24:16 24:16 24:17 24:17 24:19 24:20 24:20 24:23 25:1-7 25:4 25:8-23 25:9 25:10 25:10 25:13 25:13 25:13 25:13-16 25:14 25:20 25:20 25:21 25:23 25:23 25:25 25:25 25:25 25:25 25:25-27 25:26 25:28 25:34 25:34 25:36 25:37 25:39 25:39 25:39 25:39 25:39-46 25:42 25:42 25:43 25:43 25:43 25:44 25:44 25:48 25:48 25:49 25:53 26:1 26:1 26:1 26:1-4 26:2 26:3-5 26:3-13 26:4 26:4 26:5 26:5 26:6 26:7 26:8 26:8 26:11 26:11 26:11 26:11 26:11 26:12 26:12 26:12 26:12 26:12 26:13-16 26:14 26:14-16 26:14-39 26:14-39 26:16 26:16 26:16 26:16 26:16 26:16 26:16 26:16 26:16 26:16 26:16-25 26:18 26:19 26:19 26:20 26:21 26:21 26:21 26:22 26:22 26:23 26:24 26:24 26:24 26:24 26:24 26:24 26:26 26:26 26:26 26:26 26:26 26:28 26:28 26:29 26:29 26:29 26:30 26:30 26:30 26:30 26:31 26:31 26:32 26:33 26:33 26:33 26:33 26:33-35 26:34 26:34 26:34 26:35 26:35 26:36 26:36 26:36 26:37 26:38 26:39 26:39 26:39 26:39-42 26:39-45 26:40 26:40-42 26:40-42 26:41 26:41 26:41 26:41 26:41 26:42 26:43 26:43 26:44 26:44 26:44 26:45 26:45 27:1-8 27:1-18 27:1-34 27:11 27:12 27:20 27:28 27:28 27:30 27:30 27:30 27:30-33 27:31 27:32 27:32
Numbers
1:1 1:1-54 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:11 1:21 1:22 1:23 1:33-35 1:42 1:45 1:47 1:47-54 2:1-34 2:1-34 2:1-34 2:3 2:3 2:5 2:7 2:10 2:10 2:10-31 2:11 2:12 2:14 2:17 2:17-32 2:18 2:18-24 2:18-24 2:19 2:20 2:22 2:25 2:27 2:29 3:1-51 3:1-4:49 3:4 3:4 3:4 3:4 3:10 3:11-38 3:12 3:12 3:14 3:15 3:18 3:21 3:22 3:24 3:27 3:28 3:28 3:30 3:30 3:31 3:31 3:32 3:32 3:34 3:35 3:38 3:38 3:39 3:39 3:40 3:44-47 3:44-51 3:45 3:50 4:1-49 4:1-49 4:1-49 4:3 4:3 4:3 4:3 4:5 4:6 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:18-22 4:23 4:24-26 4:31 4:32 4:33 4:44 5:1-4 5:3 5:5-10 5:7 5:8 5:11-31 5:18 5:19 5:19-22 5:20 5:21 5:22-27 5:29 5:31 6:1-4 6:1-22 6:1-27 6:2 6:2 6:2 6:2 6:5 6:6 6:14-21 6:23 6:23-27 6:23-27 6:23-27 6:24 6:24-26 6:24-26 6:24-26 6:25 6:25 6:25 6:25 6:25 6:25 6:25 6:26 6:26 6:27 7:1-89 7:1-89 7:1-89 7:9 7:9 7:9 7:87 7:89 7:89 7:89 8:1-4 8:5-22 8:7 8:17 8:24 8:24 8:25 8:26 9:1 9:1 9:1-5 9:5 9:5 9:6 9:6 9:6-13 9:6-14 9:8 9:10 9:12 9:15 9:15 9:15-23 9:15-23 9:16 9:18 9:18 9:19 10:1-10 10:1-36 10:2 10:2 10:2 10:2 10:3 10:9 10:9 10:9 10:10 10:10 10:10 10:10 10:13 10:14 10:14-16 10:14-16 10:17 10:18-20 10:18-20 10:21 10:22-24 10:22-27 10:24 10:25-27 10:29 10:29 10:29-32 10:31 10:31 10:32 10:33 10:33 10:34 10:35 10:35 10:36 11:1 11:1 11:1-35 11:2 11:4 11:4 11:4 11:4-9 11:5 11:5 11:6 11:6 11:8 11:12 11:16 11:17 11:17 11:18 11:19 11:20 11:20 11:21 11:24 11:24-29 11:25 11:25 11:25 11:25 11:26 11:27 11:28 11:29 11:29 11:31 11:31 11:33 11:34 11:34 11:34 11:34 11:35 12:1 12:1 12:1 12:1 12:1-9 12:3 12:3 12:4-10 12:5 12:6 12:6 12:6 12:6 12:6-8 12:6-8 12:6-8 12:6-8 12:6-8 12:7 12:7 12:7 12:7 12:8 12:8 12:8 12:8 12:8 12:8 12:8 12:10 12:10 12:10-16 12:14 12:14 12:15 12:15 13:1 13:1-33 13:8 13:9 13:20 13:21 13:22 13:22 13:23 13:23 13:24 13:26 13:28 13:29 13:31 13:32 13:32 13:32 13:32 13:33 13:33 13:33 13:33 14:1-45 14:4 14:5 14:8 14:8 14:9 14:9 14:11 14:11 14:13 14:13-16 14:13-19 14:13-20 14:14 14:17 14:18 14:21 14:21 14:21-29 14:22 14:22 14:22 14:24 14:28 14:28 14:28-30 14:29 14:29 14:29 14:29-33 14:29-35 14:30 14:30 14:30 14:31 14:31-33 14:33 14:33 14:34 14:34 14:34 14:34 14:34 14:34 14:35 14:39 14:43 14:44 14:45 15:1-41 15:3 15:3-5 15:4-7 15:9 15:19-21 15:20 15:23 15:30 15:30-35 15:31 15:35 15:37-40 15:38 15:38 15:39 15:39 16:1 16:1-30 16:1-30 16:1-35 16:2 16:3 16:3 16:3 16:5 16:5 16:5 16:9 16:12 16:17 16:18 16:22 16:22 16:22 16:24 16:24 16:25 16:26 16:27 16:27 16:29 16:30 16:32 16:33 16:33 16:33 16:33 16:35 16:35 16:38 16:40 16:41 16:41 16:45 16:48 16:48 16:49 16:49 17:1-13 17:2 17:2-10 17:3 17:5 17:7 17:10 17:10 17:10 17:10 17:10 17:12 18:1-7 18:3 18:4 18:6 18:7 18:8 18:8-15 18:8-20 18:12 18:12 18:13 18:13 18:15 18:15 18:15 18:16 18:16 18:20 18:20 18:20 18:20 18:20 18:21 18:21-32 18:24 18:24 18:26-28 19:1-22 19:3 19:4 19:6 19:9 19:9 19:9-12 19:9-18 19:11 19:11 19:13 19:13 19:14 19:16 19:16-18 19:17-20 19:18 19:19 19:22 19:22 20:1 20:1 20:1 20:1-13 20:1-29 20:2 20:3-12 20:4 20:8 20:8 20:8 20:10 20:10 20:11 20:11 20:11 20:11 20:11 20:11 20:11 20:12 20:12 20:12 20:13 20:14 20:16 20:21 20:22 20:23 20:28 20:28 20:29 21:1 21:1-35 21:2 21:2 21:4 21:4 21:4 21:5 21:5 21:5 21:5-10 21:6 21:6 21:7 21:8 21:8 21:9 21:13 21:14 21:14 21:14 21:15 21:16-18 21:17 21:17 21:18 21:20 21:20 21:21 21:21-24 21:23 21:23 21:23 21:25 21:25 21:25 21:26 21:27 21:27 21:28 21:28 21:28 21:28 21:28 21:28 21:29 21:29 21:29 22:1-20 22:4 22:4 22:5 22:5 22:5 22:12 22:20 22:20 22:21-41 22:23 22:25 22:32 22:41 23 23:1 23:1 23:1-30 23:3 23:4 23:7 23:7 23:7 23:8 23:8-10 23:8-10 23:9 23:9 23:9 23:9 23:10 23:14 23:15 23:17 23:18 23:19 23:19 23:19 23:19 23:19 23:19 23:19 23:19 23:19 23:19 23:21 23:24 23:28 23:28 24:1-25 24:2 24:3 24:4 24:5 24:6 24:7 24:7-9 24:8 24:9 24:9 24:9-11 24:10 24:14 24:14 24:15 24:16 24:17 24:17 24:17 24:17 24:17 24:17 24:17 24:17 24:17 24:17-24 24:20 24:20 24:21 24:21 24:21 24:21 24:21 24:22 24:22-24 24:24 24:25 25:1 25:1 25:1 25:1-3 25:1-3 25:1-3 25:1-5 25:1-9 25:1-18 25:1-18 25:1-18 25:2 25:2 25:2 25:2 25:2 25:3 25:3 25:3 25:3 25:3 25:5 25:5 25:6-14 25:6-15 25:9 25:11 25:11 25:11 25:11 25:11-13 25:12 25:13 25:13 25:13 25:13 25:13 25:13 25:14 25:15 25:17 25:17 25:18 25:18 26:1-51 26:1-65 26:7 26:9 26:10 26:10 26:10 26:11 26:12 26:14 26:14 26:18 26:29 26:29 26:33 26:34 26:38 26:38 26:39 26:51 26:54 26:54 26:55 26:56 26:58 26:59 26:59 26:61 26:61 26:64 27:1 27:1-11 27:1-11 27:4 27:4 27:7 27:8 27:8 27:12 27:12 27:12-17 27:15-17 27:18 27:18 27:18-20 27:18-23 27:18-23 27:21 27:21 27:21 27:21-23 27:22 27:23 28:1-31 28:1-31 28:3 28:3 28:3 28:3 28:3 28:3 28:4 28:4 28:6 28:7 28:7-14 28:9 28:9 28:11 28:11 28:11-27 28:14 28:14 28:15 28:16 28:18 28:18-25 28:19 28:19 28:19 28:24 28:26 28:26 29:1-40 29:3 29:3-10 29:6 29:12 29:35 29:39 30:1-16 30:2 30:3 30:3-8 30:4 30:10 30:11 30:15 31:1-18 31:1-54 31:2 31:2 31:2 31:3 31:3 31:6 31:6 31:6 31:6 31:8 31:8 31:8 31:8 31:11 31:14-16 31:16 31:16 31:17 31:22-24 31:25 31:25-39 31:27 32:1 32:1 32:1 32:1-42 32:1-42 32:1-42 32:1-42 32:2 32:3 32:12 32:13 32:16 32:17 32:23 32:25 32:33 32:34 32:39 32:41 32:41 32:41 32:41 33:1-15 33:1-50 33:1-50 33:1-56 33:1-56 33:2 33:3 33:4 33:7 33:8 33:16-56 33:19 33:31 33:36 33:38 33:38 33:41 33:42 33:46 33:46 33:46 33:47 33:47 33:47 33:49 33:49 33:52 33:54 33:54 33:55 33:55 33:55 34:1-29 34:1-29 34:3 34:3 34:3-5 34:5 34:5 34:11 34:11 34:11 34:12 34:16 35:1-5 35:2 35:2 35:4 35:4 35:4 35:5 35:5 35:5 35:6-8 35:7 35:9-28 35:9-34 35:11 35:11 35:12 35:12 35:14 35:20 35:21 35:22 35:25 35:26-28 35:27 35:30 35:30 35:31 35:33 35:33 36:1-13 36:1-13 36:5 36:7
Deuteronomy
1:1 1:1-46 1:2 1:2 1:2 1:6 1:7 1:9-15 1:16 1:17 1:19-23 1:20 1:22 1:26 1:28 1:29 1:30 1:30 1:31 1:31 1:33 1:36 1:36 1:37 1:39 1:39 1:44 1:44 1:45 2:1-37 2:3 2:4 2:4 2:5 2:5-9 2:6 2:6 2:7 2:9 2:12 2:13 2:13-18 2:14 2:19 2:22 2:23 2:23 2:23 2:23 2:23 2:24 2:25 2:25 2:26 2:27 2:29 2:34 2:35 2:36 2:36 2:36 2:36 3:1-20 3:3-16 3:4 3:7 3:8-17 3:9 3:9 3:11 3:12 3:12 3:12-17 3:13 3:13-15 3:14 3:14 3:14 3:14 3:17 3:17 3:17-27 3:20 3:22 3:26 3:26 3:29 4:1-13 4:2 4:2 4:2 4:5 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:11 4:11 4:11 4:12 4:14-16 4:14-40 4:15 4:15 4:15 4:15-17 4:15-18 4:19 4:19 4:20 4:20 4:20 4:20 4:20 4:20 4:21 4:24 4:24 4:24 4:24 4:24 4:25 4:26 4:31 4:32-34 4:32-38 4:34 4:34 4:37 4:37 4:38 4:40 4:40 4:41 4:41-43 4:43 4:43 4:43 4:44 4:48 4:49 4:49 5:1-29 5:5 5:5 5:6 5:7 5:12 5:15 5:15 5:16 5:16 5:22 5:22 5:22 5:26 5:32 5:33 6:1 6:1-8 6:1-25 6:4 6:4 6:5 6:5 6:5 6:5 6:6 6:7 6:7 6:7 6:7 6:8 6:9 6:9 6:10 6:11 6:11 6:12 6:13 6:13 6:13 6:13 6:13 6:16 6:16 6:20 7:1 7:1-3 7:1-26 7:2 7:2 7:2 7:2 7:2 7:3 7:3 7:3 7:3 7:3 7:3 7:3 7:5 7:5 7:6 7:6 7:6 7:6 7:6 7:7 7:8 7:9 7:9 7:10 7:16 7:17-19 7:21 7:23 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 7:26 8:1-20 8:2 8:2 8:2 8:3 8:3 8:3 8:3 8:3 8:5 8:7 8:7-9 8:7-9 8:8 8:12 8:15 8:15 8:15 8:15 8:16 8:16 8:17 9:1-6 9:1-25 9:1-29 9:4 9:4 9:5 9:6 9:9 9:9 9:13 9:16 9:18 9:18 9:18 9:18 9:19 9:19 9:20 9:21 9:21 9:21 9:21 9:21 9:21 9:22 9:25 9:26 9:27 9:29 9:29 9:29 9:29 10:1-4 10:1-22 10:2 10:6 10:6 10:8 10:9 10:9 10:12 10:12 10:14 10:14 10:15 10:15 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:18 10:20 10:20 11:1-32 11:3 11:4 11:6 11:6 11:9 11:10 11:10 11:12 11:13 11:13 11:14 11:14 11:14 11:14 11:14 11:14 11:16 11:17 11:17 11:18 11:18-21 11:20 11:24 11:24 11:24 11:24 11:25 11:25 12:1-5 12:1-15 12:2 12:2 12:3 12:5 12:5 12:5 12:5-13 12:6 12:6 12:6 12:6 12:7 12:7 12:7 12:7 12:7 12:9 12:10 12:11 12:11 12:11 12:12 12:12 12:13 12:13 12:13 12:14 12:14 12:14 12:15 12:15 12:16-25 12:17 12:17 12:17 12:18 12:18 12:18 12:18 12:23 12:26-32 12:30 12:31 12:31 12:32 12:32 12:32 13:1 13:1 13:1-3 13:1-3 13:1-3 13:1-5 13:1-6 13:1-18 13:2 13:2 13:3 13:3 13:5 13:6 13:6 13:6 13:6-10 13:6-14 13:6-18 13:9 13:10 13:10 13:11 13:13-15 13:15 13:16 13:16 13:17 14:1 14:1 14:1 14:1 14:2 14:2 14:2 14:2 14:2 14:2 14:3 14:3-21 14:4-8 14:11-20 14:16 14:16 14:17 14:17 14:21 14:21 14:21 14:21 14:22 14:22-29 14:23 14:23 14:23 14:26 14:28 14:28 14:28 14:28 14:29 14:29 14:29 15:1 15:1-11 15:2 15:3 15:3 15:5 15:7 15:9 15:10 15:11 15:11 15:11 15:12 15:12 15:12 15:12-19 15:17 15:21 16:1-22 16:3 16:3 16:3 16:3 16:3 16:4 16:9 16:9 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:10-15 16:11 16:11 16:11 16:11 16:11 16:11 16:13 16:13 16:13 16:14 16:14 16:14 16:15 16:15 16:16 16:16 16:16 16:16 16:16 16:16 16:18 16:19 16:19 16:21 17:1 17:2 17:2-5 17:2-7 17:2-7 17:2-7 17:3 17:6 17:6 17:6 17:7 17:7 17:8 17:8 17:8-11 17:8-13 17:9 17:9 17:9 17:9 17:9 17:10-20 17:11 17:11 17:12 17:14-20 17:14-20 17:15 17:15 17:16 17:16 17:16 17:16 17:16 17:16 17:16 17:17 17:17 17:17 17:17 17:18 17:18 17:18 17:20 18:1 18:1 18:1 18:1-8 18:2 18:3 18:4 18:4 18:4 18:5 18:8 18:8 18:9-14 18:10 18:10 18:10 18:10 18:10-14 18:10-14 18:11 18:11 18:11 18:11 18:12 18:12 18:14 18:15 18:15 18:15 18:15 18:15 18:15 18:15 18:15-19 18:15-19 18:18 18:18 18:18 18:18 18:18 18:20 18:20 18:20 18:20 18:20-22 18:21 18:22 18:22 18:22 19:1-13 19:1-13 19:2 19:3 19:4 19:4 19:5 19:8 19:10 19:11 19:12 19:13 19:14 19:14 19:14 19:14 19:15 19:15 19:15 19:15 19:16-21 19:17 19:17 19:19 19:21 20:1-20 20:2 20:3 20:4 20:5 20:5 20:5-8 20:5-8 20:6 20:8 20:10 20:10-18 20:11 20:11 20:13 20:13 20:14 20:16 20:16 20:16 20:16 20:17 20:17 20:17 20:17 20:18 20:20 21:1-9 21:4 21:5 21:8 21:10-23 21:13 21:14 21:15 21:15 21:16 21:17 21:17 21:17 21:17 21:18 21:18 21:18 21:18 21:18 21:18 21:19 21:21 21:21 21:22 21:22 21:23 21:23 21:23 21:23 21:23 21:23 22:1-4 22:4 22:5 22:5-12 22:8 22:10 22:10 22:12 22:22 22:22 22:22 22:23 22:23 22:24 22:30 23:1-3 23:1-25 23:2 23:3 23:3 23:3 23:3 23:3 23:3-6 23:4 23:5 23:6 23:7 23:7 23:7 23:8 23:8 23:12-14 23:17 23:18 23:18 23:18 23:18 23:19 23:19 23:20 23:20 23:21 23:23 23:23 23:23 23:25 23:25 24:1 24:1 24:1 24:1 24:1-4 24:1-22 24:4 24:5 24:6 24:6 24:7 24:8 24:10 24:10-13 24:10-13 24:13 24:14 24:14 24:15 24:15 24:15 24:15 24:15 24:15 24:16 24:16 24:16 24:16 24:16 24:17 24:19 24:19 24:20 25:1-19 25:2 25:3 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:4 25:5 25:5 25:5 25:5 25:5-10 25:13 25:13 25:14 25:17 25:17 25:18 25:18 25:19 26:1-15 26:5 26:5 26:12 26:14 26:14 26:15 26:15 26:17 26:18 26:18 26:18 26:19 26:19 27:1-10 27:2 27:2 27:3 27:3 27:5 27:5 27:6 27:8 27:8 27:9 27:11 27:11 27:11-13 27:12 27:14 27:15 27:15-26 27:15-26 27:15-26 27:15-26 27:15-26 27:15-26 27:15-26 27:15-26 27:16 27:17 27:17 27:18 27:26 27:26 27:26 27:26 28:1-14 28:1-68 28:6 28:7 28:9 28:13 28:15-68 28:15-68 28:15-68 28:15-68 28:15-68 28:15-68 28:18 28:19 28:23 28:25 28:25 28:25 28:25 28:26 28:27 28:27 28:29 28:29 28:29 28:30 28:30 28:30 28:30 28:30 28:32 28:33 28:33 28:35 28:35 28:36 28:36 28:36-48 28:37 28:37 28:37 28:37 28:37 28:37 28:37 28:38 28:38 28:38-40 28:39 28:39 28:39 28:43 28:44 28:44 28:45 28:46 28:47 28:47 28:48 28:48 28:48 28:48 28:48 28:48 28:49 28:49 28:49 28:49 28:49 28:49 28:49 28:50 28:50 28:50 28:53 28:53 28:53 28:53 28:53 28:53 28:53-57 28:56 28:56 28:57 28:57 28:60 28:62 28:63 28:63 28:64 28:64 28:64 28:64 28:64 28:64 28:65 28:65 28:65 28:65 28:65 28:65-67 28:66 28:66 28:68 28:68 28:68 28:68 29:1-29 29:1-29 29:2-4 29:4 29:4 29:4 29:4 29:5 29:10 29:11 29:12 29:12 29:14 29:18 29:18 29:18 29:19 29:19 29:20 29:20 29:22 29:22 29:22-24 29:23 29:23 29:23 29:23 29:23 29:23 29:23 29:23 29:24 29:24 29:24 29:25 29:25 29:29 29:29 29:29 29:29 29:29 30:1 30:1 30:1 30:1-5 30:1-8 30:1-10 30:2 30:2 30:3 30:3 30:3 30:3 30:4 30:5 30:5 30:6 30:6 30:6 30:9 30:11-14 30:11-14 30:12 30:12-14 30:13 30:13 30:14 30:14 30:15 30:15-20 30:15-20 30:16 30:19 30:19 30:19 30:20 31:1-8 31:6 31:6-8 31:6-8 31:7 31:8 31:9 31:9-13 31:10-12 31:11 31:12 31:16 31:17 31:17 31:17 31:17 31:19 31:20 31:21 31:21 31:23 31:25 31:26 31:26 31:26 31:26 31:27 31:27 31:27 31:28 31:29 32:1 32:1 32:1 32:1 32:1 32:1 32:1-43 32:1-43 32:1-47 32:2 32:2 32:2 32:2 32:2 32:2 32:2 32:2 32:2 32:3 32:3 32:3 32:4 32:4 32:4 32:4 32:4 32:4 32:4 32:4 32:4 32:4 32:5 32:5 32:6 32:6 32:6 32:6 32:6 32:6 32:7 32:7-9 32:8 32:8 32:8 32:8 32:9 32:9 32:9 32:9 32:9 32:9 32:9 32:9 32:9 32:10 32:10 32:10 32:10 32:10 32:10 32:10-12 32:11 32:11 32:11 32:11 32:11 32:11 32:11 32:11 32:11 32:12 32:12 32:12 32:13 32:13 32:13 32:13 32:13 32:13 32:13 32:13 32:13-15 32:14 32:14 32:14 32:14 32:14 32:14 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:15 32:16 32:16 32:16 32:17 32:17 32:17 32:18 32:18 32:18 32:18 32:18 32:20 32:20 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:21 32:22 32:22 32:22 32:23 32:23 32:23 32:24 32:24 32:24 32:24 32:24 32:25 32:25 32:25 32:27 32:28 32:29 32:29 32:29 32:29 32:29 32:30 32:30 32:30 32:30 32:31 32:31 32:31 32:31 32:31 32:32 32:32 32:32 32:32 32:32 32:32 32:32 32:32 32:32 32:33 32:34 32:34 32:35 32:35 32:36 32:36 32:36 32:36 32:36 32:37 32:37 32:37 32:37 32:38 32:38 32:38 32:38 32:39 32:39 32:39 32:39 32:39 32:39 32:40 32:40 32:41 32:41 32:41 32:41 32:41-43 32:42 32:42 32:42 32:43 32:43 32:43 32:47 32:49 32:51 33:1 33:1 33:1 33:1-28 33:1-29 33:2 33:2 33:2 33:2 33:2 33:2 33:2 33:2 33:2 33:2-5 33:3 33:3 33:3 33:3 33:3 33:6-25 33:8 33:8 33:8 33:9 33:9 33:9 33:9 33:10 33:10 33:11 33:12 33:12 33:12 33:12 33:15 33:15 33:17 33:17 33:17 33:17 33:18 33:19 33:19 33:21 33:25 33:26 33:26 33:26 33:26 33:27 33:27 33:27 33:28 33:28 33:28 33:28 33:28 33:28 33:29 33:29 33:29 33:29 33:29 33:29 33:29 34:1 34:1-12 34:5 34:6 34:7 34:7 34:7 34:7 34:8 34:9 34:10
Joshua
1:1 1:1 1:1 1:1-18 1:3 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:6 1:7-9 1:8 1:8 1:11 1:16-18 2:1 2:1 2:1-7 2:1-24 2:4 2:6 2:6 2:7 2:8-11 2:8-21 2:9 2:9 2:10 2:11 2:12-14 2:15 2:18 2:18 3:1-6 3:2 3:2 3:3-8 3:4 3:4 3:7 3:8 3:9-13 3:11 3:12 3:13 3:13 3:14 3:14 3:14-17 3:14-17 3:15 3:15 3:16 3:16 3:16 4:1-8 4:1-9 4:7 4:7 4:9 4:9 4:10-13 4:12 4:12 4:13 4:13 4:14-24 4:19 4:19 4:20 4:23 5:1 5:1 5:1-6 5:2 5:2-9 5:2-11 5:2-12 5:4-7 5:9 5:10 5:10 5:10-15 5:12 5:13 5:13 5:13-15 5:14 5:14 5:14 5:14 5:15 5:15 6:1-7 6:4 6:6 6:6 6:8 6:8-19 6:15 6:16 6:17 6:17-23 6:20 6:21 6:22-25 6:25 6:26 6:26 6:26 6:27 7:1 7:1 7:1 7:1-26 7:1-8:28 7:2 7:2 7:2-26 7:3 7:5 7:5 7:5 7:6 7:6 7:7 7:8 7:9 7:12 7:12 7:15 7:15 7:19 7:19-21 7:21 7:21 7:24 7:25 7:26 7:26 8:1-28 8:4 8:9 8:9 8:12 8:20 8:21 8:25 8:25 8:27 8:28 8:29 8:29 8:30 8:30 8:31 8:33 8:33-35 8:34 8:34 8:34 8:35 9:1 9:1-27 9:1-27 9:3 9:3-15 9:11 9:14 9:17 9:17 9:17 9:17 9:21 9:25 9:27 10:1-5 10:2 10:6-9 10:10 10:10 10:10 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12-14 10:12-15 10:13 10:13 10:14 10:14 10:15 10:16-27 10:18 10:21 10:24 10:24 10:24 10:24 10:24 10:24 10:24 10:24 10:25 10:28-42 10:29 10:29 10:29 10:31 10:41 10:43 11:1 11:1-9 11:2 11:3 11:4-9 11:6 11:6 11:6 11:8 11:8 11:9 11:10 11:10 11:10 11:10 11:11 11:12 11:13 11:13 11:17 11:17 11:19 11:19 11:20 11:20 11:21 11:22 12:1-6 12:2 12:3 12:7-24 12:8 12:9 12:12 12:14 12:24 13:1-33 13:2 13:2 13:3 13:3 13:3 13:5 13:5 13:14 13:15-21 13:17 13:17 13:17 13:17 13:17-20 13:18 13:20 13:21 13:21 13:21 13:22 13:24 13:25 13:27 13:27 13:32 14:1 14:1-5 14:6 14:6 14:6-15 14:9 14:9 14:10 15:1-4 15:1-12 15:4 15:4 15:6 15:7-10 15:8 15:9 15:11 15:13-15 15:14 15:14 15:16 15:16 15:16-19 15:16-20 15:21 15:21 15:21 15:21-32 15:21-63 15:24 15:25 15:25 15:31 15:31 15:32 15:32 15:33 15:33-47 15:34 15:35 15:35 15:35 15:36 15:36 15:36 15:37 15:38 15:41 15:41 15:42 15:44 15:44 15:44 15:44 15:45 15:47 15:47 15:48-60 15:51 15:55 15:55 15:56 15:57 15:59 15:60 15:60 15:61 15:61 15:62 15:62 15:62 15:63 15:63 16:1 16:1 16:1 16:1-4 16:2 16:5-9 17:1 17:1-6 17:1-19:51 17:2 17:7-11 17:9 17:10 17:10 17:10 17:10 17:11 17:11 17:11 17:12 17:13 17:14 17:14-18 17:17 17:18 18:1 18:1 18:1 18:1 18:1 18:2-9 18:4-6 18:10 18:10 18:10 18:14 18:14 18:16 18:18 18:22 18:23 18:24 18:26 18:26 18:26 18:28 19:1 19:1 19:1 19:1-9 19:2 19:2-6 19:5 19:5 19:7 19:8 19:9 19:10-13 19:10-16 19:15 19:15 19:17-23 19:18 19:18 19:24-31 19:28 19:29 19:32-39 19:34 19:40-48 19:44 19:47 19:49-51 19:50 20:1-6 20:6 20:6 20:7 20:7 20:7 20:7 20:7 20:7 20:7-9 20:8 20:8 20:8 21:1-8 21:1-45 21:3 21:5 21:6 21:7 21:9-42 21:11 21:11 21:13-19 21:16 21:17 21:18 21:21 21:21 21:24 21:25 21:26 21:36 21:37 21:38 21:42 21:43-45 21:43-45 21:44 21:45 21:45 21:45 22:1-9 22:2-5 22:5 22:10 22:11 22:11-29 22:14 22:19 22:20 22:22-26 22:24 22:24 22:24 22:25 22:25 22:26 22:27 22:30-34 22:31 23:1 23:2 23:3 23:4 23:5-11 23:6 23:7 23:12 23:13 24 24:1 24:2-13 24:3 24:4 24:11 24:11 24:11 24:12 24:12 24:12 24:12 24:14 24:15 24:15 24:16-17 24:26 24:26 24:26 24:29 24:29 24:29-31 24:30 24:30 24:32 24:32
Judges
1:1-3 1:2 1:3 1:4-21 1:6 1:7 1:7 1:7 1:8 1:8 1:9 1:9-11 1:13 1:13 1:16 1:16 1:16 1:16 1:16 1:16 1:21 1:22-26 1:27 1:27 1:27 1:27 1:28 1:30 1:30 1:31 1:31 1:31 1:31 1:31 1:32 1:33 1:34 1:34 2:1-10 2:2 2:3 2:9 2:10-17 2:11-19 2:11-3:8 2:13 2:14 2:14 2:16 2:16 2:18 2:21-23 3:1-4 3:3 3:5-7 3:7 3:8 3:8-11 3:9 3:9 3:10 3:12-30 3:13 3:13 3:15 3:16 3:18 3:19 3:20 3:28 3:29 3:30 4:1-17 4:1-5:31 4:2 4:2 4:2 4:2-13 4:3 4:4 4:4 4:6-24 4:8 4:9 4:10 4:10 4:11 4:11 4:11 4:11 4:13 4:14 4:15 4:16 4:17 4:17 4:17 4:17 4:19 4:21 5:1-31 5:1-31 5:1-31 5:2-9 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:7 5:8 5:10 5:10 5:10 5:11 5:12 5:14 5:14 5:16 5:17 5:18 5:19 5:20 5:20 5:21 5:23 5:23 5:24-27 5:28 5:30 5:30 5:30 6:1 6:1-6 6:1-7:25 6:2 6:2 6:2 6:3 6:3 6:3 6:3 6:3 6:5 6:5 6:5 6:7-10 6:8 6:11 6:11 6:11-16 6:14 6:15 6:17-32 6:18 6:21 6:21 6:22 6:25 6:31 6:32 6:32 6:33 6:33-39 7:1-8 7:1-25 7:3 7:8-22 7:9-15 7:12 7:16-20 7:16-24 7:19 7:21 7:22 7:22 7:22 7:22 7:25 7:25 7:25 8:1 8:1-3 8:1-9 8:3 8:3 8:4 8:7 8:9 8:10-27 8:19 8:21 8:21 8:24-27 8:28 8:33 8:33 8:34 9:1-6 9:1-49 9:6 9:7 9:7 9:7 9:7 9:7-21 9:8 9:8 9:8 9:8-15 9:9 9:13 9:15 9:21 9:22-49 9:23 9:24 9:27 9:35 9:37 9:37 9:45 9:50-57 9:51 9:53 9:53 9:57 10:1-5 10:3 10:4 10:6 10:6 10:6-9 10:7 10:8 10:10-15 10:14 10:16 10:16 10:16-18 10:17 10:17 11:1 11:1 11:1-3 11:2 11:3 11:4-11 11:6 11:11 11:12 11:12-28 11:18 11:21 11:22 11:23 11:24 11:24 11:26 11:27 11:29 11:29-31 11:31 11:32 11:33 11:33 11:33 11:34 11:35 11:35 11:36 11:37 11:38 12:1 12:1-3 12:3 12:3 12:4 12:4-15 12:6 12:8-15 12:14 12:15 13:1 13:2-10 13:5 13:5 13:6 13:7 13:11-14 13:12 13:15-23 13:16 13:17 13:18 13:18 13:20 13:20 13:21 13:22 13:22 13:24 13:25 14:1-5 14:5 14:5-9 14:6 14:7 14:8 14:10 14:11 14:12-18 14:14 14:14 14:15 14:19 14:20 15:1 15:2 15:3-8 15:5 15:6 15:9-13 15:16 15:19 16:1-3 16:4-14 16:15-20 16:16 16:17 16:17 16:17 16:17 16:21 16:21 16:21 16:22 16:23-25 16:25 16:25 16:26-31 16:28 16:30 16:31 17:1-3 17:1-4 17:5 17:7 17:10 17:10 17:13 18:1-26 18:1-31 18:1-31 18:2 18:7 18:7 18:7 18:9 18:19 18:19 18:19 18:21 18:25 18:27 18:27-29 18:28 18:30 18:30 18:31 18:31 18:31 19:1 19:1-15 19:1-20:48 19:1-20:48 19:5 19:8 19:16 19:16-21 19:16-22 19:22 19:22-28 19:29 19:29 20:1-7 20:1-18 20:2 20:8-17 20:11-48 20:15 20:16 20:16 20:16 20:16 20:18-28 20:20 20:21 20:29-48 20:33 20:35 20:35 20:38 20:40 20:46 20:46-48 20:47 21:1-15 21:1-25 21:7 21:11 21:15 21:16-21 21:19 21:21 21:23 21:25 21:25
Ruth
1:1 1:1 1:1-5 1:2 1:6-18 1:11 1:12 1:13 1:19-22 1:20 2:1-3 2:2 2:3 2:4 2:4-23 2:8 2:12 2:13 2:14 2:17 2:18 2:21 3:1-13 3:2 3:9 3:9 3:11 3:15 4:1-5 4:3-5 4:3-6 4:4 4:5 4:6-8 4:7 4:9-12 4:10 4:11 4:11 4:12 4:13-18 4:17-22 4:20-22
1 Samuel
1:1 1:1-8 1:3-23 1:7 1:8 1:9-18 1:11 1:11 1:11 1:13 1:15 1:16 1:18 1:19 1:19 1:20 1:20 1:22-24 2:1-10 2:1-11 2:2 2:3 2:3 2:3 2:5 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:10 2:10 2:12-17 2:13 2:14 2:14 2:14 2:17 2:18 2:18-26 2:21 2:21 2:22-25 2:25 2:26 2:27 2:27 2:27 2:27-35 2:28 2:29 2:30 2:30-36 2:32 2:34 2:35 3:1 3:1 3:1 3:1 3:1-10 3:3 3:9 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:18 3:19 3:19 3:20 4:1-11 4:1-11 4:2 4:3 4:4 4:4 4:10 4:10 4:10-12 4:10-17 4:11 4:11 4:12-22 4:13 4:13 4:16 4:17 4:19 4:19-22 4:21 4:21 4:21 5:1 5:1 5:2 5:2-4 5:3 5:3-5 5:4 5:5 5:6-12 5:8-10 5:8-12 5:9 5:11 5:11 5:12 6:1-9 6:4 6:7 6:8 6:18 6:19 6:19 6:21 7:1 7:1 7:2 7:2 7:2 7:3 7:3-6 7:5 7:6 7:6 7:7-14 7:8 7:8-12 7:9 7:10 7:11 7:15 8:1-18 8:2 8:3 8:5 8:7 8:7 8:7 8:9 8:11 8:11-20 8:12 8:15 8:15 8:15 8:15 8:19 8:20 9:1 9:1-14 9:2 9:5 9:6 9:6 9:6 9:9 9:9 9:9 9:9 9:13 9:13 9:15 9:15 9:15-27 9:17 9:22 9:24 10:1 10:1 10:1 10:1-27 10:2 10:2 10:2 10:5 10:5 10:5 10:6 10:6 10:7 10:7 10:7 10:8 10:8 10:8 10:9 10:9 10:10-12 10:17 10:17 10:19 10:19 10:19-21 10:24 10:24 10:25 10:25 10:27 11:1 11:1-4 11:2 11:2 11:4 11:5-11 11:8 11:11 11:11 11:12-15 11:14 11:15 11:15 11:15 11:15 12:1-5 12:3 12:3 12:3 12:3-23 12:5 12:5 12:6 12:6-16 12:9-12 12:12 12:17-25 13:1 13:1-14:52 13:2 13:3 13:3 13:3 13:4 13:5 13:6 13:6 13:6 13:6 13:6-8 13:7 13:8-14 13:9-16 13:12 13:12 13:12-14 13:13 13:14 13:14 13:14 13:16 13:17 13:23 13:23 13:23 13:23 14:1 14:1-14 14:3 14:3 14:3 14:4 14:4 14:5 14:5 14:6 14:6 14:6 14:9 14:15 14:20 14:24 14:24 14:25 14:25 14:26 14:27 14:27-29 14:28 14:31 14:38 14:44 14:45 14:47 14:47 14:48 14:49 14:49 15 15:1-6 15:1-35 15:3 15:3 15:3 15:3 15:3 15:3 15:3 15:4 15:6 15:6 15:7 15:7-9 15:9 15:9 15:9 15:9 15:9 15:10 15:11 15:11 15:13-15 15:20 15:20-23 15:21 15:21 15:21 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:22 15:23 15:23 15:23-30 15:27 15:29 15:29 15:29 15:32 15:33 15:33 15:33 15:33 15:33 15:35 15:35 15:35 16:1 16:1 16:1 16:1 16:1 16:1-6 16:1-10 16:2 16:2 16:5 16:5 16:6 16:6 16:7 16:7 16:7 16:7 16:9 16:10 16:11 16:11-13 16:11-14 16:12 16:12 16:12 16:12 16:12 16:13 16:13 16:13 16:13 16:13 16:13 16:13-15 16:14 16:17 16:23 16:23 17:1 17:1-3 17:4-11 17:6 17:12 17:12-58 17:25 17:25 17:34 17:34 17:34-37 17:35 17:36 17:40 17:42 17:42 17:43 17:45 17:46 17:47 17:47 17:54 18:1-4 18:5-9 18:6 18:6 18:6 18:6 18:10-12 18:11 18:12-14 18:13-16 18:16 18:17 18:17-21 18:23 18:27 19:1-7 19:5 19:8-17 19:10 19:10 19:11 19:12 19:18-23 19:20 19:22 19:24 19:24 19:24 19:24 20:1 20:1 20:1-10 20:3 20:3 20:5 20:11-23 20:16 20:17 20:19 20:24-40 20:25 20:25 20:27 20:30 20:31 20:41 20:41 20:42 21:1-6 21:1-7 21:1-10 21:3-6 21:9 21:10-15 21:11 21:13 21:13 22:1 22:1 22:1-8 22:1-10 22:2 22:4 22:4-11 22:5 22:5 22:7 22:9-16 22:10 22:16 22:17 22:17-19 22:18 22:18-23 22:19 22:19 22:19 22:20 22:20 22:20-23 22:23 23:1-6 23:6 23:6 23:6 23:7-13 23:9 23:9 23:9 23:11 23:13 23:14-18 23:15 23:19 23:19 23:19-29 23:20 23:23 23:29 24:1-7 24:1-22 24:2 24:2 24:2 24:3 24:3 24:3 24:3 24:4-17 24:5-6 24:6 24:6 24:6 24:8-15 24:9 24:10 24:14 24:16 24:17 25:1-9 25:1-44 25:2 25:10 25:10-13 25:11 25:11 25:11 25:14-35 25:18 25:22-34 25:24 25:25 25:25 25:25 25:25 25:25 25:29 25:29 25:34 25:36-44 25:37 25:42 26:1-3 26:1-4 26:1-25 26:2 26:5-25 26:6 26:8 26:8 26:8-10 26:19 26:19 26:19 26:20 26:20 26:20 26:23 26:23 27:1-4 27:5-12 27:6 27:6 27:6 27:6 27:7 27:8 27:8 27:9 27:11 28:1-4 28:1-6 28:4 28:6 28:6 28:7 28:7 28:7 28:7 28:7-25 28:8 28:10 28:11-20 28:15 28:15 28:16 28:16 28:16 28:21 29:1 29:1 29:1 29:1-5 29:3 29:4 29:4 29:4 29:8 29:11 30:1-5 30:5 30:6-15 30:7 30:8 30:8 30:8 30:9 30:12 30:13 30:14 30:14 30:14 30:16-31 30:22 30:23 30:26 30:27-31 31:1-7 31:1-13 31:2 31:3 31:4 31:4 31:4 31:5 31:8 31:8-10 31:10 31:11 31:11-13 31:12 31:13
2 Samuel
1:1-16 1:2 1:9 1:10 1:16 1:17-18 1:17-27 1:17-27 1:19 1:20 1:21 1:22 1:22 1:22 1:23 1:23 1:26 1:26 2:1 2:1-7 2:4 2:4 2:8 2:8-17 2:13 2:18 2:18 2:19-32 2:23 2:23 2:23 2:29 2:29 3:1 3:1-5 3:1-5 3:3 3:3 3:4 3:4 3:5 3:5 3:6-12 3:16 3:22-30 3:28 3:28 3:29 3:30 3:31 3:31 3:35 3:35 3:35 4:1 4:1 4:2 4:2 4:4 4:4 4:5 4:10-12 5:1 5:1 5:1 5:1 5:1-5 5:2 5:2 5:3 5:3 5:4 5:5 5:5 5:6 5:6 5:6 5:6-12 5:7 5:8 5:9 5:9 5:11 5:11 5:11 5:13 5:13-16 5:14 5:14 5:14-16 5:14-16 5:14-16 5:17 5:17-25 5:18 5:18-22 5:20 5:20 5:21 5:21 5:23 5:23 5:25 5:25 6:1 6:1 6:1 6:1-5 6:1-11 6:1-19 6:1-7:1 6:2 6:2 6:3 6:3 6:3 6:4 6:6 6:6 6:6-11 6:6-13 6:7 6:11 6:12 6:12-14 6:12-17 6:12-19 6:13 6:13 6:13-23 6:14 6:16 6:17 6:17 6:20 6:20-23 6:23 6:23 7:1-3 7:1-29 7:2 7:2 7:2 7:4-17 7:6 7:6-16 7:7 7:7 7:8 7:8 7:10 7:11-16 7:11-16 7:12 7:12 7:12 7:12 7:12 7:12-14 7:12-16 7:12-16 7:12-16 7:12-16 7:12-16 7:12-17 7:13 7:13-16 7:14 7:14 7:14 7:15 7:15 7:16 7:16 7:16 7:16 7:17 7:18 7:18-29 7:23 7:23 7:29 8:1 8:1 8:1 8:1 8:1-18 8:2 8:2 8:2 8:2 8:2 8:2 8:2 8:3 8:3 8:3 8:3-14 8:3-14 8:4 8:4 8:6 8:8 8:8 8:9-12 8:13 8:13 8:14 8:14 8:14 8:14 8:14 8:14 8:15 8:15-18 8:17 8:17 8:17 8:17 8:18 8:18 8:18 8:18 8:18 8:18 9:1-12 9:4 9:11 9:13 9:13 10:1-5 10:3 10:4 10:4 10:4 10:5 10:5 10:5 10:6 10:6 10:6 10:6-14 10:8 10:15-19 10:15-19 10:16 10:18 10:18 11:1 11:1 11:2 11:2 11:2-12 11:3 11:7 11:7 11:11 11:12 11:14-27 11:16 11:17 11:21 11:21 11:21 11:23 12:1-4 12:1-6 12:3 12:4 12:5 12:5 12:5-7 12:7 12:7-23 12:8 12:8 12:8 12:9 12:10 12:10-12 12:11 12:12 12:12 12:13 12:13 12:13 12:14 12:14 12:14 12:14 12:23 12:24 12:24 12:25 12:25 12:25 12:26 12:26 12:26-30 12:26-31 12:27 12:31 12:31 12:31 13:1-5 13:6-27 13:13 13:15 13:18 13:19 13:19 13:25 13:26 13:28-36 13:29 13:31 13:37-39 14:1-21 14:1-33 14:2 14:2 14:2-4 14:14 14:14 14:14 14:22-33 14:24 14:26 14:27 14:27 14:30 15:1 15:1 15:1-9 15:1-17:29 15:6 15:10-12 15:13 15:13-37 15:15 15:18 15:19 15:21 15:23 15:24 15:24 15:24 15:28 15:29 15:30 15:30 15:30 15:30 15:30 15:30 15:30 15:30 15:35 15:35 15:35 15:35 15:35 16:1-4 16:2 16:4 16:5 16:5-11 16:5-19 16:7 16:7 16:8 16:9 16:10 16:10 16:10 16:11 16:12 16:12 16:12 16:18 16:20-23 16:21 17:1-14 17:1-23 17:8 17:8 17:11 17:12 17:15-22 17:23-29 17:25 18:1-4 18:3 18:3 18:5 18:5-13 18:5-15 18:11 18:14-32 18:18 18:18 18:18 18:23 18:24 18:25 18:31 18:32 18:33 19:1-8 19:5-7 19:9 19:9-43 19:10 19:13 19:14 19:16 19:27 19:28 19:29 19:29 19:35 19:35 19:40-43 19:41 20:1 20:1-9 20:4-10 20:7 20:8 20:10 20:10-13 20:14 20:15 20:15 20:16-22 20:16-22 20:19 20:23 20:23-26 20:24 20:25 20:25 20:25 20:26 21:1 21:1 21:1-9 21:2 21:2 21:8 21:10 21:11 21:12 21:12-22 21:17 21:18-22 22:1-51 22:1-51 22:7 22:9 22:22 22:41 22:43 23:1 23:1 23:1 23:1 23:1-7 23:2 23:2 23:2 23:3 23:3 23:4 23:4 23:4 23:4 23:4 23:5 23:5 23:5 23:5 23:5 23:5 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:7 23:7 23:7 23:8 23:8 23:8 23:8-39 23:8-39 23:9 23:9-11 23:11 23:11 23:11 23:12 23:13 23:15 23:15 23:19 23:20 23:20 23:21 23:25 23:26 23:28 23:28 23:34 23:37 24:1 24:1 24:1 24:1-9 24:4-8 24:5 24:7 24:8 24:9 24:10 24:10-14 24:11 24:12 24:13 24:13 24:13-15 24:13-15 24:15-25 24:16 24:16 24:16 24:16 24:16 24:16 24:17 24:18 24:18 24:22 24:23 24:24
1 Kings
1:1 1:1-4 1:5 1:5 1:5-31 1:7 1:13 1:13 1:15 1:17 1:28 1:31 1:32-48 1:32-49 1:33 1:35 1:36 1:39 1:39 1:39 1:39 1:40 1:40 1:43-48 1:47 1:50 1:50 1:50-53 2:1-11 2:2 2:3 2:3 2:4 2:4 2:5 2:5 2:7 2:8 2:9 2:11 2:12-24 2:15 2:15 2:15 2:17 2:19 2:19 2:19 2:19 2:22 2:25 2:25 2:26 2:26 2:26-35 2:27 2:27 2:27 2:27 2:28 2:28 2:28 2:28-45 2:29 2:31 2:34-46 2:35 2:38 2:39 2:42-44 2:44 3:1 3:1 3:1 3:1-4 3:2 3:2 3:2-5 3:5 3:5 3:5-14 3:6-15 3:7 3:7 3:7-13 3:9-12 3:9-12 3:11 3:11-14 3:12 3:14 3:14 3:16 3:16-28 3:26 4:1-6 4:4 4:4 4:5 4:7-21 4:12 4:13 4:17-19 4:18 4:20 4:20 4:20 4:20-25 4:21 4:21 4:21 4:21 4:22 4:22 4:24 4:24 4:24 4:24 4:25 4:25 4:29 4:29 4:29-34 4:30 4:30 4:30 4:31 4:31 4:32 4:32 4:32 4:33 4:33 4:34 4:34 5:1-6 5:1-6 5:2-6 5:6-10 5:7 5:7 5:7 5:7-12 5:8 5:8 5:9 5:9 5:9 5:11 5:11 5:11 5:11 5:12 5:13 5:13 5:13-18 5:14 5:14 5:17 5:17 5:17 5:18 5:18 6:1 6:1 6:1-4 6:1-38 6:3 6:3 6:3 6:3 6:3 6:5-10 6:6 6:11 6:11-14 6:12 6:15-18 6:15-18 6:15-22 6:17 6:20 6:20 6:21 6:22 6:22 6:23-29 6:25 6:29 6:30 6:36 6:37 6:38 6:38 7:1 7:1 7:1-8 7:2 7:2-7 7:8 7:9 7:9 7:9 7:10 7:13-51 7:13-51 7:15 7:16 7:17-22 7:20 7:20 7:21 7:21 7:23 7:23 7:25 7:26 7:26 7:27 7:27 7:27 7:38 7:40 7:41 7:42 7:46 7:46 7:49 7:50 8:1 8:1 8:1 8:1-10 8:1-12 8:1-12 8:2 8:2 8:2 8:3-6 8:8 8:9 8:9 8:10 8:10 8:10 8:10 8:10 8:11 8:11 8:11 8:12-21 8:14 8:14 8:18 8:22 8:22 8:22 8:22 8:22-35 8:22-61 8:25 8:25 8:25 8:25 8:26 8:27 8:27 8:27 8:27 8:29 8:29-35 8:30 8:30 8:31 8:33-46 8:37 8:38 8:41 8:44 8:44 8:44 8:46 8:46 8:47 8:48 8:50 8:51 8:51 8:54 8:55 8:56 8:56 8:56-61 8:59 8:62 8:62-64 8:63 8:65 8:65 8:65 8:65 8:65 9:1 9:1 9:1-9 9:1-9 9:1-9 9:2 9:2-9 9:2-10 9:3 9:3-9 9:4 9:4 9:4 9:5 9:5 9:6 9:6-9 9:8 9:8 9:8 9:8 9:8 9:9 9:10-23 9:11 9:11 9:11 9:11-14 9:14 9:15 9:19 9:19 9:20 9:20 9:21 9:23 9:24 9:24-28 9:25 9:26 9:27 9:27 9:28 10:1 10:1 10:1-9 10:1-13 10:1-13 10:2 10:2 10:5 10:5 10:8 10:8 10:11 10:12 10:13 10:14-29 10:14-29 10:16 10:16 10:17 10:17 10:18 10:18 10:19 10:21 10:21 10:22 10:23 10:24 10:26 10:26 10:26 10:27 10:27 10:27 10:27 10:28 10:28 10:28 10:28 11:1 11:1-3 11:1-3 11:1-8 11:1-8 11:1-43 11:3 11:3 11:3 11:4 11:4 11:4 11:5 11:5 11:5 11:5 11:7 11:7 11:7 11:7-33 11:8 11:9-11 11:9-13 11:11-13 11:13-36 11:14 11:14 11:14-40 11:15 11:19 11:23 11:23-25 11:26 11:26-40 11:27 11:27 11:28 11:30 11:30-39 11:31 11:31 11:33 11:33 11:33 11:33 11:33 11:40 11:40 12:1 12:1 12:1-5 12:1-18 12:1-19 12:1-33 12:1-33 12:1-33 12:2 12:3 12:4 12:4 12:4 12:6-8 12:7 12:16 12:16-21 12:17 12:17 12:18 12:20 12:20-33 12:20-33 12:21 12:21-24 12:21-24 12:22 12:23 12:25 12:25 12:26 12:26-33 12:27 12:27 12:28 12:28 12:28 12:28-33 12:29 12:29 12:29 12:30 12:30 12:30 12:30 12:30 12:31 12:31 12:31 12:32 12:32 13:1 13:1 13:1-22 13:2 13:2 13:2 13:2 13:2-24 13:3 13:4 13:5 13:7-26 13:14 13:18 13:22 13:23-32 13:24 13:30 13:33 13:33 13:34 14:1-20 14:9 14:9 14:9 14:9 14:10 14:10 14:10 14:10 14:10-13 14:11 14:12 14:15 14:15 14:16 14:16 14:20 14:21 14:21-24 14:21-31 14:22 14:25 14:25 14:25-31 14:26 14:26 14:28 15:1 15:1-8 15:2 15:2 15:2 15:3 15:5 15:6 15:7 15:9 15:9 15:9-22 15:10 15:11-14 15:13 15:13 15:13 15:14 15:14 15:15 15:16-22 15:17 15:18 15:18 15:18 15:19 15:19 15:19 15:20 15:20 15:22 15:22 15:25-34 15:26 15:27 15:29 15:32 15:33 15:33 15:34 16:1 16:1 16:1-8 16:3-12 16:4 16:8 16:9-22 16:13 16:15 16:15 16:16-28 16:18 16:19 16:23 16:23-28 16:24 16:24 16:24 16:25 16:30 16:31 16:31 16:31 16:31 16:33 16:34 16:34 16:34 17:1 17:1 17:1 17:1 17:1 17:1 17:1 17:1-7 17:1-16 17:8-16 17:9 17:9 17:17-24 17:17-24 17:17-24 17:18 17:19 17:19 17:21 17:24 17:24 18:1 18:1 18:1 18:1-16 18:1-46 18:3 18:4 18:12 18:13 18:15 18:17 18:17 18:17 18:17 18:18 18:19 18:19 18:19 18:21 18:21 18:21 18:21 18:21 18:21 18:21 18:21-23 18:26 18:26 18:28 18:28 18:30-35 18:31 18:33-38 18:36 18:36 18:36 18:37 18:37 18:38 18:38 18:38 18:39-42 18:40 18:41-46 18:42 18:42 18:44 18:44 18:44 18:44 18:45 18:45 18:46 19:1 19:1-3 19:4 19:4 19:4-18 19:5-8 19:6 19:6 19:8 19:8 19:9-13 19:10 19:10 19:10 19:10 19:10 19:10 19:11 19:12 19:13 19:13 19:15 19:15 19:15 19:16 19:16 19:16 19:16 19:16 19:17 19:18 19:18 19:18 19:18 19:19 19:19 19:19-21 19:19-21 19:19-21 19:20 19:21 20:1-12 20:8 20:13 20:13-20 20:21 20:26 20:30 20:31 20:31 20:32 20:34 20:35 20:35-42 20:36 20:36 20:42 20:42 20:43 21:1-4 21:1-29 21:3 21:4 21:5-16 21:8 21:9 21:10-16 21:12 21:13 21:13 21:13 21:13 21:13 21:16 21:17 21:17-29 21:19 21:19 21:19 21:20 21:20 21:23 21:24 21:25 21:25 21:26 21:27 21:27 21:27 21:27 21:27 21:27-29 21:29 21:29 22:1-28 22:1-36 22:1-53 22:2 22:4 22:6 22:8 22:8 22:8 22:9 22:11 22:11 22:11 22:11 22:12 22:13 22:13 22:14 22:17 22:17 22:18 22:19 22:19 22:19 22:19 22:19 22:19 22:19 22:19-22 22:21-23 22:22 22:22 22:22 22:23 22:23 22:23 22:23 22:24 22:24 22:24 22:24 22:24 22:24 22:25 22:26 22:26 22:26-30 22:27 22:27 22:27 22:39 22:40 22:47 22:47 22:48 22:49 22:51
2 Kings
1:1 1:1 1:2 1:2 1:2-8 1:8 1:8 1:8 1:8 1:9-16 1:10 1:10-12 1:12 1:17 1:18 2:1-10 2:2 2:2 2:2 2:3 2:3 2:4 2:4 2:4-6 2:7 2:10 2:11 2:11 2:11-18 2:12 2:12 2:12 2:12 2:16 2:19 2:19-25 2:23 2:24 2:25 3:1 3:1 3:1-3 3:2 3:4 3:4 3:4 3:4 3:5 3:5 3:6 3:6-24 3:9 3:9 3:13 3:15 3:15 3:19 3:21 3:22 3:24 3:25 3:27 3:27 3:27 3:27 4:1 4:1 4:1 4:1 4:1-7 4:2 4:7 4:8-17 4:9 4:10 4:17-35 4:18-37 4:23 4:23 4:27 4:29 4:29 4:32-37 4:33 4:34 4:38 4:38 4:38-41 4:39-41 4:42 4:42 4:42-44 5:1 5:1 5:1-7 5:1-18 5:1-27 5:1-27 5:5 5:5-7 5:7 5:8-15 5:9 5:10 5:10 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:13 5:14 5:14 5:14 5:14 5:15-19 5:18 5:19 5:20-27 5:22 5:23 5:23 5:24 5:26 5:27 5:27 6:1 6:1-7 6:2 6:8-17 6:12 6:13 6:14 6:14 6:17 6:17 6:17 6:18-23 6:21 6:22 6:23 6:23 6:24-33 6:25 6:28 6:29 6:33 7:1-16 7:2 7:3 7:3 7:3 7:4 7:6 7:8 7:12 7:17-20 7:18 7:20 8:1 8:1 8:1 8:1-6 8:7 8:7-13 8:7-15 8:9 8:9 8:12 8:12 8:13 8:14 8:15 8:16 8:16-23 8:17 8:18-26 8:19 8:20 8:20 8:24 8:26 8:29 9:1 9:1-10 9:1-23 9:1-37 9:2 9:7-10 9:10 9:11 9:16 9:17 9:21 9:22 9:22 9:25 9:25 9:26 9:26 9:27 9:27-29 9:27-35 9:30 9:30 9:30 9:30 9:30 9:30 9:30 9:33 9:33 9:35 9:36 9:36 9:37 9:37 10:1 10:1-17 10:2 10:6 10:7 10:11 10:13 10:13 10:14 10:14 10:15 10:15 10:15 10:15-23 10:16 10:17 10:18-29 10:24 10:25 10:25 10:25 10:27 10:28-33 10:30 10:32 10:32 10:32 10:32 10:33 10:33 10:33 11:1-3 11:1-3 11:1-20 11:3 11:4 11:4-12 11:8 11:12 11:13-16 11:14 11:15 11:16 11:16 11:17 11:17 11:17 11:17 11:17-20 11:18 11:19 12:1 12:1-3 12:1-18 12:2-16 12:4-16 12:9 12:9 12:18 12:18 12:19-21 13:1-7 13:3 13:3 13:3 13:3 13:4 13:7 13:7 13:7 13:7 13:8-25 13:14-21 13:18 13:19 13:21 13:21 13:22 13:22-25 13:23 13:23 13:25 14:1-6 14:1-6 14:1-29 14:6 14:6 14:7 14:7 14:7 14:7 14:7 14:7 14:7 14:7 14:8 14:8-14 14:8-16 14:8-20 14:9 14:10 14:11 14:13 14:13 14:13 14:13 14:13 14:14 14:14 14:15 14:17-20 14:21 14:21 14:21 14:22 14:22 14:23-27 14:23-29 14:24 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25 14:25-27 14:25-27 14:26 14:26 14:26 14:27 14:28 15:1 15:1-7 15:1-38 15:4 15:4 15:5 15:5 15:8-10 15:8-16 15:8-16 15:9 15:10 15:12 15:13 15:14 15:17-21 15:18 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:19-22 15:20 15:20 15:20 15:20 15:22-24 15:24 15:25 15:25 15:25 15:25 15:27-31 15:28 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:29 15:30 15:30 15:30 15:30 15:30 15:30 15:32-35 15:32-38 15:33 15:35 15:35 15:35 15:35 15:35 15:37 15:37 15:37 15:37 15:37-16:9 15:38 16:1-4 16:1-16 16:1-20 16:2 16:3 16:3 16:3 16:3 16:4 16:4 16:5 16:5 16:5 16:6 16:6 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:7-9 16:7-10 16:8 16:8 16:8 16:8 16:8 16:8 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:10 16:10-18 16:10-20 16:14 16:16 16:17 16:17 16:17-19 16:18 16:18 16:18 16:18 16:20 17:1 17:1-6 17:1-6 17:2 17:2 17:3 17:3 17:3 17:3 17:3 17:3-6 17:3-6 17:4 17:4 17:4 17:4 17:4 17:4 17:4 17:4 17:4 17:4 17:4-6 17:5 17:5 17:5 17:5 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:6 17:7-41 17:10 17:13 17:13 17:13-18 17:14 17:15 17:15 17:15 17:16 17:17 17:18 17:23 17:23 17:24 17:24 17:24 17:24 17:24 17:24 17:25 17:25 17:26-34 17:27 17:30 17:30 17:31 17:33 17:41 17:41 17:41 17:41 18:1 18:1 18:1-3 18:1-37 18:2 18:2 18:4 18:4 18:4 18:4 18:4-37 18:7 18:7 18:8 18:8 18:8 18:8 18:8 18:8 18:9 18:9-11 18:9-12 18:9-12 18:9-12 18:10 18:10 18:10 18:10 18:11 18:11 18:11 18:11 18:13 18:13 18:13 18:13 18:13 18:14 18:14 18:14 18:14 18:14-16 18:14-16 18:14-16 18:15 18:16 18:16 18:16 18:17 18:17 18:17 18:17 18:17 18:17-20 18:17-35 18:17-37 18:18 18:18 18:19-25 18:21 18:21 18:21 18:22 18:22 18:24 18:26 18:27 18:28 18:34 18:34 18:34 18:35 18:37 18:37 19:1-5 19:1-37 19:3 19:6 19:6 19:7 19:7 19:7 19:7 19:7 19:8 19:8-13 19:8-34 19:9 19:9 19:11-13 19:14 19:14 19:14 19:14-34 19:15 19:18 19:19 19:20 19:20 19:21 19:21 19:21 19:21 19:21 19:21 19:21 19:21-28 19:22 19:22 19:22 19:22 19:22 19:23 19:23 19:23 19:24 19:27 19:28 19:28 19:28 19:28 19:28 19:29 19:29-31 19:31 19:32 19:32 19:32 19:32-34 19:33 19:33 19:35 19:35 19:35 19:35 19:35 19:35 19:35 19:35 19:35 19:35-37 19:36 19:36 19:36 19:37 19:37 19:37 19:37 20:1-7 20:1-11 20:4 20:4 20:4 20:5 20:6 20:7 20:8 20:8 20:8-20 20:9 20:9 20:9-11 20:11 20:12 20:13 20:13 20:13-15 20:17 20:17 20:18 20:18 20:20 20:20 20:20 21:1 21:1 21:1-16 21:1-18 21:1-22:20 21:3 21:3 21:4 21:5 21:5 21:5 21:6 21:7 21:7 21:7 21:7 21:7 21:7 21:7 21:9 21:11 21:12 21:12-15 21:13 21:13 21:13 21:13 21:13 21:13 21:16 21:16 21:16 21:16 21:19 21:19-26 21:20 21:21 21:24 22:1 22:1 22:1 22:2 22:3 22:3 22:3-7 22:3-9 22:4 22:4 22:8 22:8 22:8 22:8 22:8 22:8-15 22:8-23:25 22:10-14 22:11 22:11 22:11 22:11-20 22:12 22:12-14 22:13 22:13 22:14 22:14 22:14 22:14 22:17 22:17 22:17 22:18 22:19 22:20 22:20 22:20 22:20 23 23:1-3 23:1-25 23:1-37 23:2 23:3 23:3 23:4 23:4 23:4 23:4-6 23:4-28 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:6 23:6 23:6 23:6 23:6 23:7 23:7 23:8 23:8 23:10 23:10 23:10 23:10 23:10 23:10 23:11 23:11 23:11 23:11 23:11 23:11 23:11 23:11 23:11 23:11 23:12 23:12 23:12 23:12 23:12 23:12 23:12 23:13 23:13 23:13 23:13 23:14 23:15 23:15 23:16 23:16 23:18 23:21 23:22 23:24 23:25 23:25 23:26 23:26 23:26 23:26 23:26 23:26 23:26 23:27 23:27 23:27 23:27 23:27 23:27 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29 23:29-35 23:29-35 23:30 23:30 23:30 23:30 23:30 23:30 23:31 23:31 23:31 23:31-34 23:32 23:33 23:33 23:33 23:33-35 23:34 23:34 23:34 23:34 23:34 23:35 23:35 23:35 23:35 23:36 23:36 23:36 23:37 24:1 24:1 24:1 24:1 24:1 24:1 24:1 24:1-7 24:1-7 24:1-20 24:1-20 24:2 24:2 24:2 24:2 24:2 24:2 24:2 24:2 24:2 24:2 24:2 24:2-7 24:3 24:3 24:4 24:4 24:6 24:6 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:7 24:8 24:8 24:8 24:8 24:8 24:8 24:8 24:8-15 24:8-16 24:8-17 24:9 24:10 24:10 24:10-16 24:11 24:11 24:11-15 24:12 24:12 24:12 24:12 24:12 24:12 24:12 24:12-15 24:12-16 24:12-16 24:13 24:13 24:14 24:14 24:14 24:14 24:14 24:14 24:14 24:15 24:15 24:15 24:15 24:16 24:16 24:16 24:16 24:17 24:17 24:17 24:17-20 24:18 24:18 24:18 24:18-25:30 24:20 24:20 24:20 24:20 25:1 25:1 25:1-3 25:1-4 25:1-7 25:1-7 25:1-21 25:1-30 25:1-30 25:3 25:4 25:4-30 25:5 25:6 25:6 25:6 25:7 25:7 25:8 25:8 25:8 25:9 25:9 25:9 25:9 25:9 25:9 25:11 25:11 25:11 25:12 25:12 25:13-17 25:16 25:17 25:17 25:18 25:18 25:18 25:18 25:18 25:18 25:18 25:18-21 25:18-21 25:19 25:19 25:19-21 25:20 25:21 25:21 25:21 25:22 25:25 25:25 25:25 25:26 25:26 25:26 25:27 25:27 25:27-30 25:27-30 25:30 25:30
1 Chronicles
1:1-23 1:5 1:14-17 1:17 1:21 1:22 1:24-28 1:29-31 1:30 1:31 1:31 1:32 1:32 1:33 1:34-42 1:42 1:43 1:44 2:1 2:2 2:3-12 2:4-22 2:6 2:6 2:6 2:7 2:11-15 2:13-17 2:17 2:18 2:18-55 2:19 2:19 2:19 2:22 2:25 2:31 2:43 2:50 2:52 2:52 2:55 2:55 2:55 3:1 3:1 3:1-9 3:2 3:5 3:5 3:5 3:8 3:9 3:9 3:10-16 3:11 3:12 3:15 3:15 3:15 3:15 3:15 3:17 3:17 3:17 3:17-19 3:17-24 3:17-24 3:18 3:18 3:19 3:19 3:19 3:20 3:21 4:1-8 4:4 4:9 4:9-20 4:21-23 4:22 4:24-43 4:27 4:40 5:1 5:1 5:1 5:1 5:1 5:1 5:1-10 5:2 5:2 5:2 5:10 5:11-26 5:16 5:20 5:24 5:26 5:26 5:26 5:26 5:26 6:1 6:1-48 6:2 6:3-15 6:4 6:4-47 6:10 6:13 6:14 6:15 6:18 6:22 6:22 6:30-41 6:33 6:33 6:33 6:33-38 6:34 6:36 6:37 6:38 6:39-44 6:39-66 6:42 6:44 6:49-81 6:50 6:54 6:57 6:60 6:66 6:70 7:1-5 7:4 7:6 7:6-11 7:6-12 7:6-12 7:7 7:7 7:9 7:13 7:13 7:13 7:14 7:14 7:14-20 7:14-40 7:15 7:17 7:20-29 7:21 7:22 7:24 8:1 8:1-32 8:7 8:11 8:14-27 8:33 8:33-40 8:34 8:35 9:1-9 9:1-26 9:2 9:3 9:3 9:11 9:16 9:18 9:19 9:19 9:23 9:26 9:26 9:27 9:32 9:32 9:33 9:35 9:39 9:40 9:41 9:42 10:1-7 10:6 10:8-14 10:10 10:13 10:14 11:1 11:1-3 11:3 11:3 11:4-9 11:6 11:7 11:8 11:10 11:10-47 11:10-12:40 11:11 11:13 11:13 11:14 11:15 11:16 11:17 11:20 11:22 11:23 11:23 11:26-41 11:26-41 11:41-47 11:41-47 12:1-22 12:2 12:2 12:3 12:3 12:6 12:7 12:8 12:18 12:22 12:23-40 12:23-40 12:29 12:32 13:1 13:1 13:1-8 13:1-14 13:5 13:6 13:6 13:6 13:7 13:9 13:9 13:10 13:14 14:1 14:1 14:1 14:1 14:1-7 14:2 14:3-7 14:5-8 14:8-17 14:11 14:12 14:16 15:1-13 15:1-24 15:1-29 15:11 15:11 15:12 15:12 15:12 15:13 15:17 15:17 15:17-19 15:17-19 15:18 15:18 15:18 15:19-21 15:19-21 15:20 15:20 15:20 15:21 15:21 15:21 15:21 15:21 15:24 15:24 15:25 15:26 15:27 15:27 15:27 15:27 16:1 16:1-6 16:2 16:4-8 16:5 16:7-36 16:7-43 16:8-36 16:26 16:33 16:34-36 16:36 16:36 16:37-39 16:37-41 16:39 16:39 16:39 16:39 16:39 16:39 16:41 16:41 16:42 17:1-10 17:3-15 17:6 17:10 17:12 17:12 17:14 17:17 17:21 18:1 18:1 18:1 18:2 18:3 18:3 18:3-17 18:4 18:8 18:10 18:12 18:16 18:17 19:1 19:1-5 19:6 19:6-15 19:7-9 19:10 19:16 19:16-19 19:18 20:1 20:1-3 20:3 20:4-8 20:5 21:1 21:1 21:1-8 21:1-13 21:3 21:5 21:5 21:5 21:5 21:6 21:9 21:9 21:11 21:15 21:16 21:18 21:18-30 21:25 21:26 21:26 21:26-30 21:29 21:29 21:29 21:30 22:1 22:1 22:1-5 22:2 22:3 22:3 22:6-19 22:7 22:9 22:9 22:9 22:14 22:14 22:14 22:14 22:14 22:17 23:1 23:1-26:32 23:2 23:2 23:2-6 23:3 23:4 23:5 23:5 23:5 23:6 23:6 23:6-13 23:7-11 23:12-20 23:13 23:21-23 23:22 23:24 23:24-32 23:29 23:31 23:31 24:1 24:1-19 24:1-20 24:3 24:3 24:4 24:5 24:5 24:6 24:6 24:9 24:10 24:10 24:14 24:14 24:18 24:18 24:19 24:20-31 24:31 24:31 25:1 25:1 25:1 25:1-7 25:1-19 25:1-31 25:3 25:5 25:5 25:7 25:8-31 26:1 26:1-12 26:1-32 26:2 26:4 26:9 26:13-19 26:14 26:16 26:16 26:18 26:20 26:20 26:20-28 26:20-28 26:21 26:26 26:29 26:29 26:29-32 26:30 26:31 26:32 27:1 27:1-9 27:1-15 27:1-15 27:1-15 27:1-34 27:2 27:7 27:13 27:16-22 27:16-22 27:16-24 27:16-24 27:17 27:25-31 27:32 27:33 28:1-8 28:2 28:2 28:2 28:2-9 28:4 28:6 28:9 28:9 28:9 28:9-20 28:19 28:19 28:20 29:1 29:1-9 29:2-7 29:4 29:5 29:7 29:7 29:7 29:10 29:10-25 29:11 29:11 29:14 29:14 29:15 29:15 29:17 29:18 29:22 29:24 29:24 29:26-30 29:27 29:29 29:30
2 Chronicles
1:1-6 1:2 1:3 1:3 1:3 1:3-6 1:4 1:7-13 1:10 1:11 1:11 1:12 1:12 1:14 1:14 1:14 1:14-17 1:15 1:16 1:16 1:17 1:17 2:1 2:2 2:3-10 2:7 2:10 2:11 2:11 2:11 2:11-18 2:13 2:14 2:15 2:16 2:16 2:16 2:17 2:18 2:18 3:1 3:1 3:1 3:1 3:1-5:14 3:2 3:3 3:3-7 3:4 3:8-13 3:14-17 3:15 3:15 3:15 3:16 4:1 4:1 4:2-5 4:3 4:3 4:6 4:6-18 4:9 4:9 4:12 4:13 4:13 4:17 5:1 5:2-13 5:10 5:12 5:12 5:13 5:13 5:14 5:14 6:1-41 6:3-11 6:13 6:13 6:13 6:24 6:29 6:34 6:37 6:38 6:41 7:1 7:1 7:1 7:1-3 7:4-11 7:5 7:7 7:7 7:8 7:9 7:9 7:10 7:12 7:12-22 7:13 7:14 8:1 8:1-6 8:2 8:4 8:6 8:7-9 8:7-10 8:7-11 8:10 8:11 8:12 8:13 8:14 8:14 8:15-18 8:17 8:18 8:18 8:18 9:1 9:1-12 9:4 9:4 9:7 9:7 9:10 9:11 9:11 9:13-28 9:14 9:16 9:18 9:20 9:21 9:23 9:25 9:25 9:26 9:26 9:28 10:1-15 10:7 10:18 11:1-17 11:1-12:16 11:5 11:5 11:6 11:6 11:6 11:8 11:9 11:12 11:12 11:13 11:13 11:13 11:13-16 11:14 11:14 11:15 11:16 11:16 11:17 11:17 11:18-23 11:21 11:23 12:1-12 12:2 12:2 12:2-4 12:2-9 12:3 12:5 12:5-8 12:6 12:6 12:7 12:8 12:8 12:9 12:10 12:13-16 12:14 12:16 13:1-20 13:2 13:2 13:9 13:9 13:11 13:12 13:16 13:17 13:19 14:1 14:1-5 14:1-7 14:6-8 14:8 14:9 14:9-15 14:10 14:11 14:11 14:12 14:15 15:1-15 15:2 15:3 15:3 15:5 15:7 15:8 15:9 15:11 15:13 15:14 15:16 15:16 15:17 15:17 15:18 16:1-14 16:7 16:7 16:7 16:7 16:7-10 16:8 16:9 16:9 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:11 16:12 16:12 16:14 16:14 16:14 17:1-6 17:2 17:6 17:7 17:7-9 17:7-11 17:11 17:12-19 17:14 17:14-19 18:1-34 18:1-34 18:2 18:3 18:7 18:12 18:16 18:25 19:1-4 19:2 19:2 19:2 19:3 19:5-7 19:7 19:7 19:7 19:7 19:8 19:8-11 19:11 20:1 20:1 20:1-21 20:1-37 20:2 20:3 20:3 20:3 20:3-13 20:5 20:7 20:7 20:11 20:11-13 20:12 20:12-20 20:13 20:13 20:14 20:14 20:19-22 20:20 20:20-22 20:20-30 20:21 20:21 20:21 20:22-30 20:23 20:23 20:26 20:26 20:28 20:29 20:31-37 20:33 20:37 21:1-4 21:2 21:2 21:2 21:2-4 21:2-20 21:4 21:5-7 21:8 21:8 21:8-10 21:8-10 21:8-17 21:9 21:9 21:16 21:16 21:16 21:16 21:16 21:16 21:17 21:17 21:17 21:17 21:17 21:19 21:19 21:19 21:20 21:20 21:20 22:1 22:1 22:1-9 22:2 22:8 22:10-12 22:10-23:21 22:11 23:1 23:1-11 23:2 23:11 23:12-15 23:16 23:19 23:20 23:20 24:1 24:1-14 24:4-14 24:5 24:6 24:9 24:11 24:15 24:15 24:16 24:16 24:16 24:17-22 24:18 24:18 24:18 24:19-21 24:19-22 24:20-22 24:20-22 24:20-22 24:21 24:21 24:23 24:23 24:23-27 24:24 24:24 24:24 24:25 24:25 25:1-4 25:2 25:5-10 25:6-16 25:8 25:11-23 25:12 25:12 25:13 25:13 25:17 25:20 25:22 25:23 25:23 25:23 25:23 25:27 26:1 26:1 26:1-8 26:1-23 26:3 26:5 26:6 26:6 26:6 26:6 26:6 26:6 26:6 26:6 26:7 26:9 26:9 26:9 26:9 26:10 26:10 26:10 26:11 26:11-15 26:16 26:16-21 26:16-21 26:17 26:17 26:17 26:18-21 26:19 26:19-21 26:20 26:22 26:22 26:23 27:1-4 27:3 27:3 27:5 27:5-9 27:8 28:1 28:1-21 28:1-26 28:1-27 28:2 28:2 28:3 28:3 28:3 28:5 28:5 28:6 28:6 28:6-15 28:8 28:8-15 28:12 28:12 28:14 28:15 28:16-21 28:16-21 28:17 28:18 28:18 28:18 28:18 28:18 28:18 28:18 28:18 28:19 28:19 28:20 28:20 28:22 28:22-27 28:23 28:24 28:24 28:24 28:27 28:27 29:1 29:2 29:3 29:3 29:3-11 29:5 29:8 29:12-36 29:13 29:14 29:15 29:15 29:16 29:21 29:21 29:27 29:30 29:34 29:34 30:1 30:1-12 30:1-27 30:2 30:2 30:3 30:8 30:8 30:11 30:13 30:13-27 30:14 30:15 30:16-18 30:17 30:18 30:18 30:18 30:18-20 30:20 30:21 30:24 30:27 30:27 31:1 31:1-10 31:2 31:3 31:3 31:3 31:10 31:11 31:11-19 31:12-15 31:19 31:20 31:21 31:21 32:1-4 32:1-20 32:1-33 32:1-33 32:3-5 32:3-5 32:3-5 32:4 32:4 32:5 32:5 32:5 32:5 32:5 32:6 32:7 32:8 32:9 32:11 32:19 32:21 32:21-23 32:23 32:23 32:23 32:23 32:24-26 32:25 32:26 32:27 32:27-29 32:27-33 32:30 32:30 32:30 32:30 32:30 32:30 32:31 32:31 32:31 32:31 32:31 32:31 32:32 32:32 32:32 32:32 32:32 32:33 33:1-10 33:5 33:5 33:6 33:6 33:7 33:7 33:7 33:8 33:11 33:11 33:11 33:11 33:11-13 33:11-13 33:11-19 33:13 33:14 33:14 33:14 33:14 33:15 33:18 33:20-25 34:1 34:2 34:3-7 34:4 34:4 34:4 34:4 34:5 34:7 34:8 34:8-15 34:8-18 34:8-35:19 34:9 34:12 34:19-33 34:20 34:33 35:1-9 35:1-19 35:1-19 35:3 35:3 35:5 35:7 35:7-9 35:8 35:9 35:9 35:11 35:13 35:13 35:15 35:15 35:20 35:20 35:20-24 35:20-25 35:20-27 35:20-27 35:21 35:22 35:22-27 35:23 35:24 35:25 35:25 35:25 35:25 35:25 35:25 35:25 36:1 36:1-4 36:1-4 36:1-23 36:3 36:3 36:3 36:3 36:4 36:4 36:4 36:4 36:5-7 36:5-8 36:6 36:6 36:6 36:6 36:6 36:6 36:6 36:6 36:7 36:7 36:7 36:7 36:9 36:9 36:10 36:10 36:10 36:10 36:10 36:10 36:11 36:11-21 36:12 36:12 36:13 36:13 36:13 36:13 36:13 36:13 36:13 36:14 36:14 36:14-17 36:15 36:15 36:15 36:15 36:16 36:16 36:16 36:16 36:16 36:16 36:16 36:17 36:17 36:17 36:17 36:18 36:18 36:18 36:18 36:19 36:19 36:19 36:19 36:20 36:20 36:21 36:21 36:21 36:21 36:21 36:21 36:22 36:22 36:23 36:23
Ezra
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-3 1:1-3 1:1-4 1:1-6 1:1-6 1:1-11 1:2 1:2 1:2 1:2 1:2 1:2 1:2-4 1:4 1:4 1:4 1:5 1:6 1:7 1:7 1:7-11 1:7-11 1:7-11 1:8 2:1 2:1-61 2:1-70 2:1-70 2:2 2:2 2:2 2:2 2:18 2:25 2:34-39 2:36-39 2:40 2:41 2:43 2:43 2:44 2:59 2:62 2:64 2:64 2:65 2:65 3:1-13 3:2 3:2 3:2 3:3 3:3 3:3 3:4 3:4-7 3:6 3:7 3:7 3:8 3:8 3:8-10 3:8-13 3:8-13 3:10 3:10 3:10-13 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 4:1 4:1 4:1-6 4:1-6 4:2 4:2 4:2 4:2 4:3 4:5 4:6 4:6 4:7 4:7-22 4:7-23 4:7-23 4:7-24 4:9 4:9 4:10 4:10 4:15 4:20 4:20-22 4:24 4:24 4:24 5:1 5:1 5:1 5:1 5:1-17 5:2 5:3 5:3 5:3 5:4 5:8 5:14 5:14 5:16 5:16 6:1 6:1-12 6:10 6:10 6:10 6:11 6:13-15 6:14 6:14 6:14 6:14 6:15 6:15 6:15 6:16 6:16-18 6:19-22 6:22 7:1 7:1-5 7:1-10 7:6 7:6 7:9 7:10 7:11 7:11-26 7:12 7:12 7:12 7:14 7:14 7:16 7:17 7:19 7:21 7:23 7:23-28 7:25 7:26 7:27 7:28 7:28 8:1-14 8:15-20 8:20 8:20 8:21 8:21 8:21-36 8:22 8:22 8:24 9:1-4 9:1-9 9:2 9:2 9:2 9:3 9:3 9:3 9:4 9:4 9:5-15 9:6 9:6 9:6 9:6 9:6-15 9:7 9:8 9:8 9:9 9:10 9:13 10:1-10 10:1-17 10:1-17 10:3 10:3 10:6 10:9 10:9 10:18-44 10:19 10:25 10:26
Nehemiah
1:1 1:1 1:1-3 1:2 1:3 1:3 1:3 1:4-11 1:7 1:8 1:9 2:1-20 2:3 2:3 2:10 2:13-15 2:14 2:14 2:14 2:17 2:18 2:18 2:19 3:1 3:1 3:1 3:1 3:1-32 3:2 3:3 3:6 3:15 3:15 3:15 3:15 3:15 3:16 3:19 3:26 3:26 3:26 3:27 3:27 3:28 3:32 4:1-6 4:7 4:7 4:7-23 4:17 4:17 4:18 5:1-5 5:1-5 5:1-13 5:1-19 5:5 5:6-19 5:7 5:8 5:8-10 5:10-12 5:14 5:15 5:19 6:1-19 6:7 6:15 6:16 6:18 7:1-4 7:2 7:2 7:5 7:5 7:5-38 7:7 7:10 7:24 7:29 7:32 7:39-42 7:39-73 7:47 7:65-70 7:66-69 7:69 7:70 7:73 8:1-8 8:1-9:38 8:1-9:38 8:6 8:9 8:9-15 8:10 8:10 8:14 8:14-17 8:14-18 8:15 8:16-18 8:17 8:17 9:1-3 9:1-38 9:1-38 9:2 9:4-38 9:6 9:6 9:7 9:8 9:11 9:11 9:12 9:16 9:17 9:17 9:19 9:20 9:21 9:22 9:25 9:26 9:26 9:26 9:26 9:26 9:29 9:29 9:29 9:32 9:32-38 9:33 9:33 9:34 9:35 9:38 9:38 9:38 10:1 10:1-27 10:1-39 10:14 10:28 10:29 10:29 10:29 10:29-39 10:31 10:38 11:1 11:1 11:1 11:1 11:1-36 11:2 11:3-36 11:4-36 11:16 11:25 11:25 11:32 11:35 12:1 12:1 12:1-9 12:2-5 12:4 12:7 12:10-47 12:11 12:12 12:12-21 12:22 12:24 12:27 12:27 12:27 12:31 12:36 12:37 12:37 12:37 12:39 12:39 12:39 13:1 13:1 13:1-9 13:2 13:5 13:5 13:5 13:6 13:10 13:10 13:10-14 13:12 13:12 13:15 13:15-22 13:15-22 13:15-31 13:19 13:23 13:23 13:23 13:23-30 13:23-31 13:25 13:25 13:26 13:28 13:29
Esther
1:1 1:1-22 1:2-5 1:3 1:6 1:6 1:9 1:9-12 1:10 1:13-16 1:14 1:14 1:14 1:19 1:19 2:1-20 2:3 2:5 2:7 2:7 2:9 2:9 2:12 2:12 2:15 2:17 2:19 2:21 2:21-23 2:23 3:1 3:1-15 3:2 3:4 3:7 3:8 3:12 3:13 3:15 4:1-14 4:2 4:3 4:11 4:11 4:11 4:16 4:16 5:1 5:1-14 5:2 5:6 5:14 6:1 6:1-14 6:2 6:6-11 6:8 6:8 6:9 7:1-6 7:2 7:7 7:7-10 7:8 7:8 7:8 7:8 7:8 7:9 7:10 7:10 7:10 8:1-6 8:7-14 8:8 8:8 8:14 8:15 8:15-17 8:16 8:17 9:1-19 9:19 9:19 9:19 9:20-32 10:1-3 10:3
Job
1:1 1:1 1:1 1:1 1:1-3 1:1-5 1:1-2:13 1:1-2:13 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6-11 1:6-11 1:6-12 1:6-12 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:9 1:9-12 1:11 1:11 1:12 1:12 1:13-22 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:18 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:22 1:22 1:22 2:1 2:1 2:1 2:1 2:1-6 2:1-6 2:1-8 2:2 2:4 2:4-7 2:6 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:9-13 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 3:1 3:1 3:1 3:1-19 3:1-26 3:1-14:22 3:2 3:2-42:6 3:3 3:3 3:3 3:3 3:3-9 3:3-9 3:4 3:4 3:5 3:6-10 3:7 3:7 3:8 3:8 3:8 3:9 3:10 3:10 3:11 3:12 3:13 3:14 3:14 3:16 3:16 3:17 3:17 3:17 3:17-19 3:20 3:20 3:20-26 3:21 3:21 3:22 3:23 3:26 4:1-21 4:2 4:3 4:5 4:6 4:8 4:8 4:9 4:11 4:13 4:13 4:17 4:17 4:17 4:17 4:17 4:17-19 4:18 4:18 4:18 4:18 4:18 4:18 4:18-20 4:19 4:19 4:19 4:19 4:19 4:19 4:19-21 4:20 4:20 4:20 4:21 4:21 4:21 5:1 5:1-27 5:2 5:4 5:4 5:4 5:4 5:6 5:6 5:6 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:11 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:15 5:16 5:16 5:17 5:17 5:17 5:17 5:19 5:19 5:19 5:19 5:20 5:20 5:20-22 5:22 5:23 5:23 5:23 5:24 5:24 5:25 5:26 5:26 5:26 5:26 5:26 5:26 5:26 6:1-30 6:4 6:4 6:4 6:5 6:5 6:6 6:6 6:7 6:11 6:13 6:13 6:14 6:15 6:15 6:15 6:15-17 6:15-17 6:15-18 6:15-20 6:16-18 6:17 6:17 6:18 6:19 6:19 6:19 6:20 6:24 6:28 6:28 6:28 6:30 6:30 6:30 7:1 7:1 7:1 7:1 7:1-21 7:2 7:2 7:2 7:3 7:4 7:4 7:5 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:11 7:12 7:12 7:12 7:12 7:12 7:14 7:16 7:16 7:17 7:20 7:20 7:20 7:20 7:20 7:20 7:21 7:21 7:21 8:1-22 8:2 8:3 8:3 8:3 8:3-6 8:5 8:8 8:8 8:9 8:9 8:11 8:11-13 8:12 8:12 8:13 8:14 8:14 8:14 8:14 8:21 8:22 8:22 9:1 9:1-35 9:2 9:3 9:4 9:5 9:6 9:7 9:7 9:7 9:7 9:8 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:10 9:10 9:11 9:11 9:11 9:12 9:12 9:13 9:13 9:17 9:17 9:18 9:19 9:19 9:20 9:20 9:22 9:22 9:23 9:23 9:23 9:24 9:24 9:24 9:24 9:27 9:30 9:30 9:30 9:32 9:32 9:33 9:33 9:33 9:34 9:34 9:34 9:34 9:34 9:35 9:35 10:1 10:1 10:1-22 10:2 10:6 10:6 10:7 10:8 10:8 10:9 10:10 10:11 10:13 10:14 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:19 10:19 10:20 10:21 10:21 10:21 10:22 10:22 11:1-20 11:2 11:3 11:6 11:6 11:6 11:6 11:6 11:7 11:7 11:7-9 11:8 11:8 11:8 11:10 11:10 11:11 11:11 11:11 11:12 11:12 11:12 11:13 11:14 11:14 11:15 11:15 11:15 11:16 11:17 11:17 11:17 11:18 11:18 11:19 11:20 11:20 11:20 12 12:1-14:22 12:2 12:3 12:3 12:3 12:4 12:6 12:6 12:6 12:6 12:6 12:6 12:6 12:7 12:11 12:11 12:12 12:12 12:12 12:13 12:14 12:14 12:14 12:16 12:16 12:18 12:18 12:21 12:21 12:22 12:24 12:24 13:1-28 13:2 13:2 13:3 13:3 13:3 13:3 13:4 13:4 13:4 13:7 13:7 13:7 13:8 13:8 13:8 13:10 13:10 13:14 13:14 13:15 13:15 13:15 13:15 13:15 13:16 13:18 13:18 13:18 13:18-22 13:20 13:21 13:21 13:21 13:21 13:21 13:22 13:22 13:22 13:23 13:24 13:24 13:24 13:24 13:24 13:25 13:25 13:26 13:27 13:28 13:28 13:28 14:1 14:1 14:1-22 14:1-22 14:2 14:3 14:3 14:4 14:4 14:4 14:4 14:5 14:6 14:7 14:7 14:7 14:7 14:7 14:7-9 14:8 14:10-12 14:12 14:13 14:13 14:13 14:13-15 14:14 14:14 14:14 14:14 14:15 14:16 14:16 14:16 14:16 14:17 14:18 14:18 14:19 14:19 14:19 14:21 14:21 15:1-35 15:2 15:2 15:2 15:2 15:4 15:6 15:6 15:7 15:7 15:8 15:8 15:8 15:8 15:8 15:8 15:9 15:9 15:10 15:10 15:10 15:11 15:11 15:11 15:14 15:14 15:14 15:14-16 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:16 15:16 15:16 15:16 15:16 15:16 15:20 15:20 15:20-25 15:21-24 15:22 15:23 15:28 15:30 15:30 15:30 15:30 15:31-34 15:32 15:32 15:33 15:34 15:34 15:35 16:1-22 16:2 16:2 16:2 16:4 16:7 16:8 16:8 16:8 16:8 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:10 16:10 16:11 16:12 16:12-17 16:13 16:13 16:13 16:13 16:13 16:15 16:17 16:17 16:17 16:17 16:17 16:18 16:19 16:19 16:20 16:20 16:20 16:21 16:22 17:1 17:1 17:1-16 17:2 17:2 17:2 17:3 17:4 17:6 17:6 17:8 17:9 17:10 17:11 17:11 17:11 17:13 17:13 17:13 17:14 17:14 17:15 17:15 17:15 17:16 17:16 17:16 18:1-21 18:2 18:3 18:4 18:4 18:5 18:5 18:5 18:6 18:6 18:6 18:6 18:6 18:8 18:10 18:11 18:12 18:13 18:13 18:13 18:14 18:15 18:15 18:15 18:15 18:16 18:16 18:16 18:17 18:17 18:17 18:18 18:18 18:19 18:19 18:20 18:21 19:1-29 19:3 19:6 19:6 19:6 19:7 19:7 19:8 19:8 19:9 19:10 19:10 19:11 19:12 19:13 19:13 19:14 19:16 19:17 19:19 19:20 19:20 19:20 19:21 19:22 19:22 19:22 19:23 19:23 19:24 19:24 19:25 19:25 19:25 19:25 19:25 19:25 19:25 19:25 19:25 19:25 19:25 19:25-27 19:25-27 19:25-27 19:26 19:26 19:26 19:27 19:27 19:27 19:28 19:29 20:1-29 20:2 20:4 20:5 20:5 20:5 20:6 20:6 20:6 20:7 20:7 20:10 20:13 20:17 20:17 20:17 20:17 20:19 20:19 20:23 20:24 20:26 20:26 20:26-28 20:27 20:29 20:29 20:29 20:29 21:1-34 21:3 21:5 21:5 21:5 21:6 21:6 21:7 21:7 21:7 21:7 21:7-14 21:7-15 21:7-21 21:11 21:11-15 21:12 21:13 21:13-15 21:14 21:14 21:14 21:15 21:15 21:15 21:16 21:16 21:17 21:17 21:17 21:17-21 21:18 21:18 21:18 21:19 21:19 21:19 21:20 21:20 21:21 21:22 21:22 21:22-33 21:22-33 21:26 21:27 21:28 21:28 21:30 21:30 21:30 21:30 21:33 21:33 21:34 21:34 22:1-30 22:2 22:2 22:3 22:3 22:5 22:6 22:6 22:6 22:7 22:8 22:9 22:9 22:9 22:9 22:11 22:11 22:11 22:11 22:12 22:16 22:16 22:17 22:17 22:17 22:17 22:21 22:21 22:21 22:21 22:21 22:21-26 22:22 22:23 22:24 22:24 22:24 22:24 22:25 22:26 22:28 22:28 22:29 22:29 22:29 22:30 23:1-17 23:2 23:3 23:3 23:3 23:3-8 23:3-9 23:5 23:6 23:6 23:6 23:6 23:6 23:6 23:8 23:8 23:8 23:8 23:8 23:8-10 23:9 23:9 23:9 23:9 23:9 23:9 23:9 23:10 23:10 23:10-12 23:11 23:11 23:11 23:12 23:12 23:12 23:12 23:13 23:14 24 24:1 24:1-25 24:2 24:2 24:2-24 24:4 24:4 24:4 24:5 24:5 24:5 24:5 24:7 24:8 24:9 24:10 24:10 24:10 24:10 24:11 24:13 24:16 24:17 24:17 24:17 24:17 24:18-21 24:22-24 24:22-25 24:22-25 24:23 25:1-6 25:2 25:4 25:5 25:5 25:5 26:1-14 26:1-14 26:5 26:5 26:5 26:5-14 26:6 26:6 26:6 26:6 26:6 26:6 26:6 26:7 26:7 26:7 26:8 26:8-11 26:9 26:10 26:10 26:10 26:10 26:12 26:13 26:13 26:14 26:14 26:14 26:14 27:1-23 27:1-23 27:1-23 27:2 27:2-6 27:3 27:4 27:5 27:5 27:5 27:6 27:6 27:8 27:9 27:10 27:10 27:11 27:13 27:13 27:14 27:14 27:16 27:16 27:16 27:17 27:18 27:18 27:20 27:20 27:21 27:21 27:21 27:21 27:23 27:23 27:23 27:23 27:23 28:1-28 28:1-28 28:1-28 28:1-28 28:5 28:6 28:7 28:7 28:8 28:10 28:12 28:12 28:12 28:12-20 28:12-27 28:12-28 28:13 28:16 28:16 28:17 28:17 28:19 28:21 28:21 28:22 28:22 28:23 28:24 28:25 28:26 28:28 28:28 28:28 28:28 28:28 28:28 28:28 28:28 29:1-25 29:1-31:40 29:2 29:2-5 29:3 29:3 29:6 29:7 29:7 29:7 29:7-10 29:7-10 29:8 29:8 29:8 29:9 29:9 29:9 29:10 29:11 29:11 29:11-16 29:12 29:13 29:14 29:16 29:19 29:20 29:21 29:21-25 29:22 29:23 29:23 29:24 29:30 30:1 30:1 30:1-8 30:1-8 30:1-8 30:1-13 30:1-31 30:3 30:3 30:3-6 30:4 30:8 30:8 30:9-15 30:10 30:12 30:13 30:14 30:14 30:14-23 30:16 30:17 30:17 30:17 30:17 30:18 30:19 30:20 30:20 30:20 30:20 30:20 30:20 30:21 30:21 30:22 30:22 30:23 30:24-31 30:25 30:27 30:27 30:29 30:29 30:30 30:30 30:30 30:30 31:1 31:1 31:1-40 31:2 31:3 31:4 31:5 31:6 31:6 31:7 31:7 31:7 31:9 31:10 31:10 31:10 31:12 31:13 31:13 31:15 31:15 31:15 31:16 31:16 31:16 31:16-21 31:17 31:17 31:19 31:20 31:20 31:20 31:21 31:21 31:21 31:21 31:25 31:26 31:26 31:26 31:26 31:26 31:26 31:26 31:26-28 31:27 31:27 31:29 31:29 31:30 31:30 31:30 31:31 31:32 31:33 31:33 31:33 31:35 31:35 31:35 31:36 31:37 31:37 31:38 31:38-40 31:38-40 31:39 31:39 32:1-22 32:1-37:24 32:1-37:24 32:1-37:24 32:2 32:4 32:6 32:6 32:6 32:7 32:7 32:7-9 32:8 32:8 32:8 32:8 32:8 32:8 32:18 32:18-20 32:19 33:1-33 33:2 33:4 33:4 33:4 33:4 33:6 33:6 33:6 33:6 33:7 33:13 33:13 33:14 33:14 33:14 33:14 33:14-17 33:15 33:15-17 33:16 33:16 33:16 33:16-18 33:17 33:17 33:18 33:18 33:18-24 33:19-22 33:19-26 33:20 33:23 33:23 33:23 33:23 33:23 33:23 33:23 33:23 33:23 33:23-26 33:23-26 33:23-26 33:23-27 33:23-28 33:24 33:24 33:26 33:27 33:27 33:27 33:27 33:28 33:28 33:28 33:29 33:29 33:30 33:33 34:1 34:1-37 34:2 34:2 34:5 34:5 34:5-7 34:6 34:7 34:7 34:7 34:8 34:8 34:9 34:10 34:10 34:10 34:12 34:12 34:13 34:14 34:17 34:19 34:20 34:20 34:20 34:20 34:20 34:20 34:21 34:21 34:22 34:24 34:24 34:25 34:26 34:26 34:26 34:26-28 34:28 34:29 34:29 34:36 34:36 34:36 34:37 35:1-16 35:2 35:3 35:6 35:6 35:6 35:7 35:7 35:8 35:8 35:9 35:9 35:9 35:10 35:10 35:10 35:10 35:11 35:12 35:13 35:13-16 35:14 35:14 35:15 35:15 35:16 36:1-33 36:2 36:3 36:4 36:5 36:7 36:8 36:9 36:10 36:10 36:10 36:11 36:11 36:12 36:12 36:16 36:17 36:17 36:17 36:18 36:18 36:19 36:19 36:20 36:23 36:23 36:25 36:25 36:26 36:26 36:26 36:29 36:29 36:29 36:31 36:31 36:31 36:32 36:32 36:33 37:1 37:1-24 37:2 37:3 37:3 37:3 37:4 37:5 37:6 37:7 37:9 37:9 37:10 37:13 37:13 37:14 37:15 37:15 37:17 37:18 37:18 37:19 37:19 37:20 37:21 37:21 37:21 37:21 37:21 37:22 37:22 37:23 37:23 38:1 38:1 38:1 38:1 38:1-41 38:1-41 38:1-41:34 38:2 38:2 38:3 38:3 38:3 38:3 38:4 38:5 38:6 38:7 38:7 38:7 38:7 38:7 38:7 38:7 38:8 38:9 38:10 38:10 38:11 38:11 38:13 38:13 38:15 38:15 38:17 38:22 38:22 38:23 38:25 38:26 38:27 38:27 38:28 38:29 38:30 38:31 38:31 38:31 38:31 38:32 38:34 38:38 38:38 38:39 38:39-39:30 38:41 39:1-30 39:5 39:5 39:5-8 39:8 39:9 39:9 39:10 39:10 39:10-12 39:12 39:12 39:12 39:13 39:14 39:14 39:16 39:18 39:19-25 39:19-25 39:20 39:24 39:27 39:27 40:1 40:1-24 40:3-5 40:4 40:4 40:4 40:4 40:4 40:5 40:5 40:5 40:7 40:7-14 40:8-14 40:9 40:12 40:12 40:12 40:15 40:15 40:15 40:15 40:15 40:15 40:17 40:18 40:20 40:20 40:21 40:22 40:22 40:23 40:23 41:1 41:1 41:1 41:1 41:1 41:1-34 41:2 41:2 41:2 41:2 41:4 41:4 41:6 41:10 41:10 41:11 41:11 41:13 41:14 41:18 41:26 41:26 41:28 41:29 41:34 42:1-6 42:1-17 42:3 42:4 42:4 42:5 42:5 42:5 42:5 42:6 42:6 42:6 42:6 42:6 42:6 42:7 42:7 42:7-17 42:8 42:8 42:10 42:10 42:11 42:12 42:12 42:12 42:12 42:14 42:16 42:16 42:17
Psalms
1 1 1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-3 1:1-6 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 2 2 2 2 2:1 2:1 2:1-3 2:1-3 2:1-3 2:1-12 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4-6 2:4-6 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6-9 2:6-9 2:7 2:7 2:7 2:7 2:7 2:7-9 2:7-9 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9-12 2:9-12 2:10 2:10 2:10 2:10 2:10-12 2:10-12 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 3 3 3:1 3:1 3:1-8 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:8 4 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-8 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:141 4:143 5 5 5:1 5:1 5:1-12 5:1-12 5:2 5:3 5:3 5:3 5:3 5:4 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:12 5:12 6 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1-10 6:2 6:2 6:3 6:5 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:8 6:8 6:9 6:10 7 7 7:1 7:1 7:1-17 7:2 7:2 7:2 7:2 7:4 7:4 7:4 7:5 7:5 7:5 7:5 7:6 7:6 7:6 7:6 7:6 7:6 7:6 7:6 7:7 7:8 7:8 7:8 7:9 7:9 7:9 7:9 7:9 7:10 7:10 7:10 7:10 7:10 7:11 7:11 7:11 7:11 7:11 7:12 7:12 7:12 7:12 7:13 7:13 7:14 7:14 7:14 7:14-16 7:15 7:15 7:15 7:15 7:15 7:15 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:17 7:17 7:17 7:17 7:17 7:17 8 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1-9 8:1-9 8:1-9 8:1-9 8:2 8:2 8:2 8:2 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4-6 8:4-8 8:4-8 8:4-8 8:4-8 8:4-8 8:4-8 8:5 8:5 8:5 8:5 8:5 8:5-7 8:6 8:6 8:6 8:6 8:6 8:6 8:6-8 8:6-8 9 9 9:1 9:1 9:1 9:1-20 9:4 9:5 9:5 9:6 9:6 9:6-8 9:7 9:7 9:8 9:8 9:9 9:9 9:9 9:9 9:9 9:9 9:10 9:10 9:10 9:10 9:11 9:11 9:11 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:15 9:15 9:15 9:15 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:17 9:17 9:17 9:17 9:17 9:17 9:18 9:18 9:18 9:19 9:19 9:19 9:20 10 10:1 10:1-18 10:2 10:2 10:2 10:3 10:3 10:4 10:4 10:4 10:4 10:5 10:5 10:6 10:6 10:6 10:6 10:6 10:6 10:7 10:7 10:7 10:7 10:7 10:8 10:8 10:8 10:9 10:9 10:9 10:9 10:9 10:9 10:10 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:12 10:13 10:13 10:14 10:14 10:14 10:14 10:14 10:15 10:15 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:18 10:18 11 11:1 11:1 11:1 11:1 11:1 11:1-7 11:2 11:2 11:3 11:3 11:4 11:4 11:4 11:4 11:4 11:4 11:4 11:5 11:5 11:6 11:6 11:6 11:6 11:6 11:6 11:6 11:6 11:7 11:7 12:1 12:1 12:1 12:1-8 12:1-8 12:2 12:2 12:3 12:4 12:4 12:4 12:4 12:4 12:5 12:5 12:5 12:5 12:5 12:5 12:6 12:6 12:6 12:6 12:6 12:6 12:8 13 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1-6 13:1-6 13:2 13:2 13:2 13:3 13:3 13:3 13:3 13:3 13:3 13:4 13:4 13:4 13:5 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1-4 14:1-7 14:1-7 14:2 14:2 14:3 14:3 14:3 14:4 14:4 14:4 14:4 14:4 14:5 14:6 14:7 14:7 14:7 14:7 14:7 14:7 14:7 15:1 15:1 15:1 15:1-5 15:2 15:2 15:2 15:4 15:5 15:5 15:5 15:5 15:5 16 16 16:1 16:1 16:1 16:1 16:1-11 16:2 16:2 16:2 16:2 16:3 16:3 16:3 16:3 16:4 16:4 16:5 16:5 16:5 16:5 16:5 16:5 16:5 16:5 16:5 16:5 16:5 16:6 16:6 16:6 16:7 16:7 16:7 16:8 16:8 16:8 16:9 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:11 16:11 16:11 16:11 16:11 16:11 17 17:1 17:1 17:1 17:1 17:1-15 17:2 17:2 17:3 17:5 17:5 17:6 17:6 17:6 17:6 17:7 17:7 17:7 17:7 17:8 17:8 17:8 17:8 17:8 17:8 17:8 17:10 17:12 17:12 17:12 17:12 17:13 17:13 17:13 17:13 17:13 17:13 17:13 17:13 17:13-15 17:14 17:14 17:14 17:14 17:15 17:15 17:15 17:15 17:15 17:15 17:15 17:15 17:15 17:15 18 18:1 18:1 18:1 18:1 18:1 18:1-50 18:2 18:2 18:2 18:2 18:2 18:2 18:2 18:2 18:2 18:2 18:2 18:3 18:3 18:3 18:3 18:3 18:3 18:3 18:4 18:4 18:4 18:5 18:5 18:6 18:6 18:7 18:7 18:7-15 18:8 18:8 18:8 18:8 18:8 18:8 18:8 18:9 18:9 18:10 18:10 18:10 18:10 18:10 18:10 18:10 18:11 18:11 18:11 18:11 18:11 18:12 18:12 18:13 18:13 18:13 18:13 18:13 18:14 18:14 18:14 18:15 18:15 18:15 18:15 18:16 18:16 18:17 18:19 18:19 18:19 18:20-24 18:21 18:22 18:23 18:23 18:23 18:25 18:26 18:26 18:26 18:26 18:26 18:26 18:26 18:27 18:27 18:27 18:27 18:28 18:28 18:28 18:28 18:28 18:28 18:30 18:30 18:31 18:33 18:33 18:33 18:33 18:34 18:34 18:35 18:35 18:35 18:36 18:36 18:40 18:41 18:41 18:42 18:44 18:44 18:44 18:45 18:45 18:48 18:48 18:49 18:49 18:49 18:50 18:50 18:50 19 19 19:1 19:1 19:1-14 19:2 19:2 19:2 19:3 19:4 19:5 19:5 19:6 19:6 19:6 19:7 19:7 19:7 19:7 19:7 19:7-11 19:8 19:9 19:10 19:10 19:10 19:10 19:10 19:11 19:11 19:11 19:12 19:12 19:12 19:12 19:13 19:13 19:13 19:13 20 20:1 20:1 20:1 20:1 20:1 20:1 20:1 20:1-7 20:1-9 20:2 20:2 20:2 20:2 20:3 20:5 20:5 20:6 20:6 20:7 20:7 20:7 20:7 20:7 20:7 20:7 20:7 20:7 20:7 20:8 20:8 20:9 21:1-13 21:2 21:2-4 21:3 21:3 21:3 21:3 21:4 21:5 21:5 21:5 21:5 21:5 21:6 21:6 21:8 21:9 21:9 21:9 21:12 21:13 22 22 22 22 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1-6 22:1-31 22:2 22:2 22:2 22:2 22:2 22:3 22:3 22:3 22:3 22:3 22:3 22:3-5 22:4 22:5 22:5 22:6 22:6 22:6 22:6 22:7 22:7 22:7 22:7 22:7 22:7 22:7 22:8 22:8 22:8 22:9 22:9 22:10 22:11 22:11-14 22:12 22:12 22:12 22:12 22:12 22:13 22:13 22:13 22:13 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:15 22:15 22:15 22:15 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:17 22:17 22:18 22:18 22:18 22:19 22:19 22:19 22:19 22:20 22:20 22:20 22:21 22:21 22:21 22:21 22:21 22:21 22:22 22:22 22:22 22:22 22:22 22:22 22:23 22:24 22:24 22:24 22:24 22:25 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89:19 89:19 89:19 89:19 89:20 89:20 89:20 89:20 89:27 89:27 89:27 89:27 89:28 89:28 89:28 89:29 89:29 89:29 89:29 89:29 89:29-36 89:30 89:30-32 89:30-33 89:30-35 89:30-37 89:32 89:33 89:33 89:33 89:33 89:33 89:34 89:34 89:34 89:34 89:34 89:34-36 89:35 89:35 89:35 89:35 89:36 89:36 89:36 89:37 89:37 89:38 89:39 89:39 89:39 89:39 89:39 89:39 89:40 89:40 89:43 89:44 89:47 89:50 89:51 90 90 90:1 90:1 90:1-7 90:1-17 90:2 90:2 90:2 90:2 90:2 90:2-6 90:4 90:4 90:5 90:5 90:5 90:5 90:6 90:6 90:6 90:6 90:8 90:8 90:8 90:8 90:10 90:10 90:10 90:11-17 90:12 90:12 90:12 90:13 90:13 90:13 90:14 90:14 90:15 90:16 90:16 90:17 90:17 90:17 90:17 91 91:1 91:1 91:1 91:1 91:1 91:1 91:1-16 91:1-18 91:2 91:3 91:3 91:4 91:4 91:4 91:4 91:6 91:6 91:7 91:8 91:9 91:10 91:11 91:11 91:11 91:11 91:12 91:12 91:13 91:13 91:15 91:15 91:16 91:16 91:16 91:16 91:16 92:1 92:1-15 92:2 92:3 92:5 92:6 92:7-12 92:9 92:10 92:12 92:12 92:12 92:12-14 92:13 92:13 92:13 92:13 92:13-15 92:14 92:14 93 93:1 93:1-5 93:3 93:4 94 94:1 94:1-23 94:2 94:4 94:5 94:7 94:7 94:7 94:8 94:9 94:9 94:9 94:11 94:11 94:11 94:12 94:14 94:16 94:17 94:19 94:20 94:21 94:23 95 95:1-11 95:3 95:4 95:5 95:6 95:7 95:7 95:7-11 95:7-11 95:8 95:9 95:9 95:10 95:10 95:11 95:11 95:11 95:11 95:11 96:1 96:1 96:1-13 96:1-13 96:4 96:5 96:5 96:6 96:6 96:9 96:10 96:11 96:11 96:11-13 96:12 96:12 96:13 96:13 97 97 97:1 97:1-12 97:2 97:5 97:7 97:7 97:7 97:7 97:7 97:9 97:11 97:11 97:11 97:11 97:11 98 98:1 98:1 98:1 98:1 98:1 98:1-9 98:3 98:3 98:3 98:8 98:9 98:9 98:9 99:1 99:1 99:1 99:1-9 99:2 99:3 99:5 99:5 99:5 99:5 99:6 99:6 99:6 99:6 99:6 99:7 99:9 99:9 100 100:1 100:1-5 100:3 100:3 100:3 100:3 100:3 100:4 101 101:1-8 101:5 101:5 101:5 101:6 101:7 101:8 101:8 102 102:1-28 102:4 102:5 102:5 102:6 102:6 102:7 102:9 102:10 102:11 102:11 102:12 102:12-15 102:13 102:13 102:13 102:13 102:13 102:13 102:13 102:13 102:13 102:13-15 102:13-16 102:13-16 102:13-17 102:13-17 102:13-17 102:13-17 102:13-17 102:13-17 102:13-20 102:13-21 102:13-22 102:14 102:14 102:14 102:14 102:15 102:15 102:15 102:15 102:15 102:15 102:16 102:16 102:16 102:16 102:16 102:16 102:16 102:17 102:17 102:17 102:17 102:17 102:17 102:17 102:17-20 102:18 102:18 102:18 102:19-21 102:20 102:20 102:20 102:20 102:21 102:22 102:24 102:24 102:24-27 102:25 102:25-27 102:26 102:26 102:26 102:26 102:26 102:26 102:26-28 102:27 102:27 102:27 102:27 102:28 102:28 103 103 103:1 103:1-22 103:1-22 103:3 103:3 103:3 103:3 103:3 103:5 103:5 103:5 103:7 103:8 103:9 103:9 103:9 103:9 103:9 103:10 103:11 103:11 103:12 103:13 103:13 103:13 103:13 103:14 103:15 103:16 103:16 103:16 103:16 103:16 103:16 103:16 103:17 103:18 103:20 103:20 103:20 103:20 103:20 103:20 103:21 103:21 103:21 103:21 103:21 103:21 103:22 104 104:1 104:1 104:1-35 104:2 104:2 104:2 104:2 104:2 104:2 104:2 104:3 104:3 104:3 104:3 104:3 104:3 104:3 104:3 104:4 104:4 104:4 104:4 104:5 104:6-9 104:7 104:7 104:7 104:8 104:9 104:13 104:14 104:14 104:15 104:15 104:15 104:15 104:15 104:15 104:18 104:18 104:20 104:21 104:21 104:23 104:24 104:24 104:26 104:26 104:27 104:27 104:27 104:27-30 104:28 104:28 104:29 104:29 104:30 104:30 104:30 104:30 104:32 104:32 104:34 104:35 104:35 105 105 105:1-15 105:1-45 105:1-45 105:1-45 105:3 105:4 105:4 105:4 105:8 105:8 105:9 105:9 105:9 105:9 105:9-12 105:10 105:10 105:10 105:11 105:11 105:13 105:14 105:14 105:15 105:15 105:15 105:15 105:15 105:16 105:16 105:16 105:18 105:18 105:18 105:19 105:23 105:24 105:25 105:25 105:26 105:27 105:27 105:28 105:30 105:31 105:32 105:32 105:34 105:37 105:37 105:37 105:39 105:39 105:39 105:40 105:40 105:41 105:45 105:45 105:45 106 106:1 106:1-48 106:3 106:3 106:6 106:8 106:9 106:9 106:11 106:13 106:14 106:15 106:15 106:15 106:17 106:17 106:20 106:20 106:20 106:21 106:22 106:23 106:23 106:23 106:25 106:26 106:26 106:28 106:30 106:30 106:31 106:32 106:33 106:33 106:33 106:34-36 106:35 106:36 106:37 106:37 106:37 106:37 106:38 106:38 106:38 106:38 106:43 106:45 106:45 106:45 106:45 106:45 106:45 106:45 106:46 106:46 106:47 106:48 106:48 107 107 107:1-43 107:1-43 107:2-8 107:3 107:4 107:4 107:4 107:5 107:5 107:7 107:7 107:7 107:7 107:8 107:10 107:15 107:15 107:16 107:17 107:17 107:18 107:18 107:18 107:18 107:20 107:21 107:22 107:22 107:22 107:23 107:27 107:28 107:31 107:34 107:34 107:34 107:34 107:34 107:38 107:39 107:40 107:40 107:41 107:42 107:42 107:42 108 108:1-5 108:1-13 108:6-12 108:9 108:9 108:9 108:9 108:13 109 109:1-31 109:3 109:4 109:4 109:4 109:5 109:6 109:6 109:6 109:6 109:8 109:8 109:9 109:10 109:10 109:13 109:13-15 109:14 109:15 109:16-20 109:17 109:21 109:24 109:24 109:25 109:25 109:29 109:31 109:31 110 110 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1 110:1-7 110:1-7 110:1-7 110:2 110:2 110:2 110:2 110:2 110:2 110:2 110:2 110:2 110:2 110:2 110:3 110:3 110:3 110:3 110:3 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:4 110:5 110:5 110:5 110:5 110:5 110:6 110:6 110:6 110:7 110:112 111:1 111:1-10 111:1-10 111:2 111:2 111:2-8 111:3 111:3 111:4 111:4 111:9 111:10 111:10 111:10 111:10 111:10 111:10 112:1 112:1-10 112:1-10 112:1-10 112:2 112:4 112:4 112:4 112:4 112:5 112:5 112:5 112:6 112:6 112:7 112:7 112:8 112:8 112:8 112:9 112:9 112:9 112:10 113:1-9 113:1-118:29 113:4 113:4-6 113:5 113:5 113:7 113:7 113:8 113:9 114 114:1-8 114:2 114:3 114:3 114:3 114:4 115:1-18 115:2 115:2 115:2 115:2 115:2 115:2-8 115:3 115:3 115:3 115:4-7 115:4-8 115:4-8 115:5 115:7 115:8 115:8 115:8 115:8 115:8 115:8 115:9-11 115:12 115:13 115:15 115:15 115:16 115:17 115:18 116 116:1-19 116:3 116:3 116:4 116:8 116:9 116:10 116:12 116:12 116:12-14 116:13 116:13 116:14 116:14 116:17 116:17 116:17 116:17-19 116:18 117 117:1 117:1 117:2 118 118 118:1 118:1-4 118:1-29 118:3 118:4 118:5 118:6 118:6 118:6 118:7 118:7 118:8 118:8 118:9 118:9 118:10-12 118:10-12 118:12 118:12 118:12 118:12 118:14 118:14 118:14 118:15 118:15 118:15 118:15 118:15 118:15 118:15 118:16 118:18 118:19 118:19 118:21 118:22 118:22 118:22 118:22 118:22 118:22 118:22 118:22 118:22 118:22 118:22 118:22-24 118:23 118:23 118:23 118:23 118:24 118:24 118:24 118:25 118:25 118:25 118:25 118:25 118:26 118:26 118:26 118:26 118:26 118:26 118:26 118:26 118:27 119 119:1 119:1 119:1 119:1-8 119:1-176 119:1-176 119:1-176 119:1-176 119:4 119:5 119:9 119:9-16 119:10 119:10 119:11 119:11 119:11 119:11 119:12 119:15 119:15 119:17 119:17 119:17 119:17-24 119:18 119:18 119:18 119:19 119:20 119:20 119:25 119:25 119:25-32 119:29 119:29 119:30 119:30 119:30 119:32 119:32 119:32 119:32 119:32 119:32 119:33 119:33 119:33-40 119:34 119:34 119:37 119:37 119:40 119:41 119:41-48 119:45 119:46 119:46 119:49 119:49 119:49 119:49-56 119:50 119:50 119:50 119:53 119:53 119:54 119:55 119:57 119:57-64 119:59 119:60 119:60 119:60 119:61 119:63 119:64 119:65-72 119:67 119:67 119:67 119:68 119:68 119:68 119:71 119:71 119:71 119:72 119:72 119:73-80 119:75 119:75 119:77 119:80 119:81 119:81 119:81-88 119:82 119:83 119:85 119:86 119:86 119:87 119:88 119:89 119:89 119:89-91 119:89-96 119:90 119:91 119:92 119:95 119:95 119:97 119:97 119:97-104 119:98-100 119:101 119:103 119:103 119:103 119:103 119:105 119:105 119:105-112 119:108 119:111 119:113 119:113-120 119:116 119:118 119:119 119:121-126 119:121-128 119:122 119:122 119:122 119:122 119:129-136 119:131 119:132 119:136 119:136 119:136 119:137-144 119:140 119:141 119:145-152 119:147 119:147 119:147 119:148 119:149 119:149 119:153-155 119:153-160 119:155 119:156 119:156 119:161-168 119:163 119:165 119:165 119:169-176 119:175 119:176 119:176 119:176 120 120 120 120:1 120:1-7 120:1-134:3 120:2 120:3 120:3 120:4 120:5 120:5 120:5 121 121:1 121:1 121:1 121:1 121:1 121:1-8 121:1-8 121:2 121:2 121:3 121:5 121:5 121:6 121:6 121:6 121:8 122 122:1 122:1-4 122:1-9 122:2 122:2 122:5-8 122:6 122:6 122:8 122:9 123:1-4 123:3 123:3 123:4 123:4 123:4 124 124:1 124:1 124:1-8 124:2 124:4 124:4 124:5 124:5 124:8 125:1 125:1-5 125:2 125:2 125:2 125:2 125:3 125:5 125:5 125:5 126 126:1 126:1-6 126:2 126:2 126:2 126:3 126:5 126:5 126:5 126:5 126:5 126:6 126:6 126:6 126:6 126:6 126:6 126:6 127 127:1 127:1 127:1-5 127:2 127:2 127:3 127:5 127:5 127:5 128:1-6 128:2 128:2 128:3 128:6 128:6 128:6 129:1-8 129:6-8 130 130:1 130:1-8 130:2 130:3 130:3 130:4 130:4 130:4 130:4 130:4 130:4 130:4 130:6 130:6 130:7 131:1 131:1 131:1 131:1-3 131:2 131:2 132 132 132:1 132:1 132:1-18 132:5 132:7 132:7 132:8 132:8 132:8 132:8 132:8-10 132:9 132:9 132:9 132:9 132:10 132:11 132:11 132:11-18 132:13 132:13 132:13 132:13 132:13 132:13 132:13 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:14 132:15 132:15 132:16 132:17 132:17 132:17 132:17 132:17 132:17 132:18 132:18 133:1-3 133:2 133:2 133:2 134:1 134:1 134:1 134:1-3 134:2 134:3 135 135:1-21 135:2 135:3 135:4 135:4 135:4 135:5 135:6 135:6 135:7 135:7 135:13 135:13 135:18 135:19 136:1 136:1-26 136:2 136:5 136:6 136:6 136:7-9 136:11 136:12 136:13 137:1 137:1 137:1 137:1-9 137:3 137:4 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:7 137:8 137:8 137:8 137:8 137:8 137:8 137:8 137:8 137:8 137:9 137:9 137:9 137:9 138 138:1 138:1 138:1-8 138:6 138:7 138:7 138:8 138:8 138:8 138:8 138:8 139:1 139:1-4 139:1-12 139:1-24 139:1-24 139:2 139:2 139:4 139:6 139:7 139:7 139:7-10 139:7-10 139:8 139:8 139:8 139:8 139:9 139:11 139:12 139:12 139:12 139:14 139:14 139:14-16 139:15 139:15 139:15 139:15 139:16 139:16 139:16 139:16 139:16 139:17 139:18 139:20 139:20 139:21 139:21 139:23 139:23 139:23 139:23 139:24 139:24 139:24 139:24 139:24 140 140:1-13 140:3 140:3 140:3 140:7 140:10 141 141:1-10 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:2 141:3 141:4 141:5 141:5 141:5 141:7 141:7 142:1 142:1-7 142:3 142:3-6 142:7 142:7 143 143:1 143:1 143:1-12 143:2 143:2 143:2 143:2 143:3 143:7 143:8 144 144:1 144:1 144:1 144:1-15 144:2 144:2 144:2 144:3 144:3 144:3 144:3 144:4 144:5 144:6 144:7 144:9 144:12-15 145 145:1 145:1-21 145:1-21 145:4 145:5 145:7 145:13 145:15 145:17 145:18 145:18 145:19 145:19 146 146:1-10 146:3 146:3 146:3 146:3-5 146:4 146:5 146:5 146:8 146:8 146:8 146:9 147:1 147:1-20 147:2 147:2 147:3 147:4 147:6 147:8 147:9 147:10 147:10 147:11 147:14 147:14 147:15 147:17 147:18 147:19 147:19 147:19 147:20 147:20 147:20 147:20 148:1-14 148:2 148:2 148:3 148:6 148:8 148:10 148:11 149:1-9 149:4 149:4-9 149:5 149:6 149:7 149:7 149:8 149:8 149:9 150:1-6 150:5
Proverbs
1:1-33 1:1-9:18 1:1-24:34 1:2 1:2 1:2 1:2-4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:11 1:12 1:13 1:15 1:16 1:16 1:17 1:17 1:18 1:18 1:19 1:20 1:20 1:20-23 1:22 1:22 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24-26 1:24-30 1:24-31 1:24-33 1:25 1:26 1:26 1:27 1:27 1:27 1:27 1:27 1:28 1:28 1:28 1:28 1:28 1:28 1:30 1:30 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:32 1:32 1:32 1:32 1:32 2:1 2:1-22 2:2 2:2 2:2 2:4 2:4 2:4 2:5 2:6 2:7 2:7 2:7 2:7 2:9 2:12 2:12 2:12-15 2:13 2:13 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 2:19 2:22 2:22 3:1 3:1-3 3:1-35 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:6 3:6 3:6 3:6-8 3:7 3:7 3:7 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:10 3:10 3:11 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:13-17 3:14 3:14 3:14-16 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-18 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:20 3:21 3:21 3:21 3:21 3:21-23 3:22 3:23 3:24 3:25 3:27 3:29 3:30 3:31 3:32 3:32 3:32 3:32 3:32 3:32 3:32 3:32-35 3:34 3:34 3:34 3:34 3:34 3:34 3:35 3:35 3:35 4:1 4:1 4:1-27 4:2 4:3 4:4 4:5 4:5 4:6 4:6 4:7 4:8 4:9 4:10 4:10 4:10 4:10 4:11 4:12 4:12 4:12 4:12 4:13 4:13 4:14 4:14 4:15 4:16 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:19 4:22 4:23 4:23 4:24 4:24 4:25 4:25-27 4:26 4:26 4:27 4:27 5:1-23 5:2 5:3 5:3 5:3 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:5 5:5 5:6 5:8-10 5:9 5:9-12 5:11 5:11 5:15 5:15 5:16 5:16 5:16 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:23 6:1 6:1 6:1 6:1 6:1-5 6:1-5 6:1-35 6:2 6:4 6:5 6:5 6:6-8 6:7 6:9 6:10 6:10 6:10 6:10 6:11 6:11 6:11 6:12 6:12 6:12-14 6:13 6:13 6:13 6:13 6:13 6:14 6:14 6:14 6:16 6:16 6:16 6:16 6:19 6:20 6:20 6:20-22 6:20-35 6:23 6:24 6:25 6:25 6:25 6:26 6:26 6:27 6:27-33 6:27-35 6:29 6:29-35 6:30-32 6:31 6:31 6:31 6:32 6:32 6:32 6:32 6:32 6:34 6:35 7:1 7:1-27 7:2 7:2 7:3 7:4 7:5 7:5 7:6-8 7:7 7:7 7:8 7:8 7:9 7:11 7:11 7:12 7:14 7:16 7:17 7:17 7:17 7:19 7:19 7:20 7:22 7:23 7:26 7:27 7:27 7:27 7:27 8:1 8:1 8:1 8:1-36 8:1-36 8:1-36 8:2 8:5 8:6-23 8:8 8:8 8:9 8:9 8:9 8:11 8:11 8:13 8:14 8:14 8:16 8:17 8:17 8:17 8:17 8:17 8:18 8:18 8:20 8:22 8:22 8:22 8:22 8:22 8:22 8:22-31 8:22-31 8:23 8:23 8:23 8:23 8:23 8:23 8:24-29 8:25 8:26 8:26 8:26 8:27 8:27 8:27 8:27 8:27-31 8:29 8:30 8:30 8:30 8:34 8:35 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:36 9:1 9:1 9:1 9:1 9:1-4 9:1-18 9:2 9:2 9:2 9:2 9:3 9:4 9:5 9:5 9:5 9:6 9:6 9:6 9:8 9:8 9:8 9:8 9:8 9:8 9:9 9:9 9:9 9:9 9:10 9:10 9:10 9:11 9:11 9:12 9:12 9:14 9:16 9:17 9:17 9:18 9:18 10:1 10:1 10:1 10:1 10:1 10:1 10:1 10:1-32 10:1-15:33 10:1-22:16 10:1-22:16 10:2 10:2 10:2 10:2 10:3 10:4 10:4 10:4 10:5 10:5 10:6 10:6 10:6 10:7 10:7 10:7 10:8 10:8 10:9 10:9 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:12 10:12 10:12 10:13 10:14 10:14 10:14 10:15 10:15 10:15 10:16 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:18 10:19 10:19 10:19 10:20 10:21 10:21 10:21 10:21 10:22 10:22 10:22 10:22 10:23 10:24 10:25 10:27 10:27 10:28 10:29 10:29 10:31 10:32 11:1 11:1 11:1 11:1-31 11:4 11:4 11:4 11:4 11:5 11:5 11:5 11:5 11:6 11:6 11:7 11:8 11:8 11:10 11:10 11:12 11:13 11:14 11:14 11:15 11:15 11:15 11:16 11:17 11:17 11:18 11:18 11:18 11:18 11:18 11:22 11:23 11:23 11:23 11:23 11:24 11:24 11:24 11:24-26 11:25 11:25 11:25 11:25 11:29 11:30 11:30 11:30 11:31 11:31 11:31 12:1 12:1 12:1 12:1-10 12:1-28 12:2 12:3 12:4 12:4 12:4 12:4 12:7 12:7 12:10 12:10 12:11 12:11 12:13 12:13 12:13 12:14 12:14 12:14 12:16 12:16 12:17 12:19 12:23 12:23 12:23 12:24 12:24 12:26 12:27 12:28 13:1-18 13:1-25 13:2 13:2 13:3 13:4 13:6 13:6 13:6 13:7 13:7 13:8 13:9 13:9 13:9 13:11 13:12 13:12 13:13 13:13 13:14 13:14 13:16 13:16 13:17 13:17 13:18-20 13:21 13:22 13:22 13:22 13:24 13:24 13:24 14:1 14:1-35 14:2 14:2 14:2 14:4 14:4 14:5 14:11 14:13 14:14 14:15 14:16 14:16 14:17 14:17 14:20 14:20 14:21 14:22 14:23 14:24 14:26 14:26 14:27 14:29 14:29 14:29 14:29 14:29 14:30 14:30 14:31 14:31 14:32 14:34 14:34 14:34 14:35 14:35 14:35 15:1 15:1-33 15:2 15:2 15:3 15:3 15:3 15:3 15:3 15:4 15:6 15:8 15:8 15:8 15:8 15:9 15:13 15:14 15:14 15:14 15:15 15:16 15:16 15:16 15:16 15:17 15:17 15:17 15:18 15:18 15:19 15:22 15:23 15:23 15:26 15:27 15:29 15:29 15:29 15:30 15:31 15:32 15:33 15:33 16:1 16:1 16:1 16:1 16:1 16:1-33 16:1-22:16 16:2 16:2-25 16:3 16:3 16:3 16:3 16:4 16:4 16:4 16:4 16:4 16:4 16:6 16:6 16:7 16:7 16:7 16:7 16:7 16:7 16:8 16:8 16:9 16:9 16:9 16:9 16:10 16:10 16:11 16:11 16:11 16:12 16:12 16:12 16:13 16:13 16:14 16:15 16:15 16:15 16:15 16:15 16:17 16:17 16:17 16:18 16:18 16:18 16:18 16:18 16:18 16:18 16:19 16:20 16:20 16:22 16:24 16:25 16:25-29 16:27 16:28 16:28 16:28 16:28 16:31 16:31 16:31 16:32 16:32 16:32 16:33 16:33 16:33 17:1-28 17:2 17:3 17:3 17:5 17:5 17:5 17:5 17:5 17:6 17:7 17:7 17:7 17:8 17:9 17:9 17:9 17:9 17:9 17:13 17:14 17:14 17:15 17:17 17:17 17:18 17:18 17:18 17:19 17:19 17:19 17:20 17:21 17:21 17:21-25 17:23 17:23 17:24 17:25 17:25 17:27 17:28 17:28 18:1 18:1-24 18:4 18:5 18:8 18:8 18:8 18:8 18:8 18:10 18:10 18:10 18:10 18:10 18:12 18:12 18:16 18:17 18:17 18:18 18:19 18:22 18:22 18:24 18:24 19:1-29 19:2 19:2 19:3 19:5 19:5 19:5 19:6 19:6 19:6 19:6 19:7 19:9 19:9 19:9 19:10 19:10 19:11 19:11 19:12 19:12 19:12 19:13 19:13 19:14 19:14 19:14 19:17 19:17 19:18 19:21 19:21 19:21 19:24 19:25 19:26 19:28 19:29 20:1 20:1 20:1 20:1 20:1-30 20:2 20:2 20:2 20:2 20:4 20:5 20:7 20:8 20:10 20:10 20:16 20:17 20:17 20:17 20:17 20:17-21 20:19 20:19 20:20 20:20 20:20 20:21 20:22 20:22 20:24 20:25 20:27 20:27 20:27 20:27-30 20:28 20:28 20:29 20:29 21:1 21:1 21:1 21:1-31 21:2 21:2 21:3 21:5 21:5 21:9 21:9 21:10 21:14 21:14 21:16 21:16 21:19 21:20 21:20 21:22 21:22 21:22 21:22 21:27 21:30 21:30 22:1-29 22:2 22:2 22:2 22:3 22:3 22:4 22:4 22:4 22:5 22:6 22:6 22:8 22:8 22:8 22:8 22:8 22:9 22:9 22:9 22:11 22:11 22:13 22:14 22:14 22:14 22:16-24:34 22:16-25:28 22:17-19 22:19 22:22 22:22 22:22 22:22 22:22 22:22-24:12 22:23 22:23 22:26 22:28 22:28 22:29 23:1-35 23:3 23:5 23:5 23:5 23:5 23:5 23:6 23:7 23:10 23:10 23:13 23:13 23:17 23:18 23:18 23:18 23:18 23:20 23:21 23:23 23:23 23:24 23:28 23:30 24:1-34 24:3 24:5 24:5 24:5 24:7 24:12 24:14 24:16 24:16 24:17 24:17 24:18 24:20 24:20 24:21 24:23 24:23 24:24-34 24:28 24:29 24:33 24:33 25:1 25:1 25:1 25:1-28 25:1-29:27 25:1-29:27 25:5 25:6 25:7 25:10-15 25:11 25:11 25:11 25:13 25:14 25:15 25:16 25:18 25:19 25:19 25:20 25:20 25:20 25:21 25:21 25:21 25:22 25:22 25:22 25:23 25:23 25:25 26:1-9 26:1-28 26:5 26:7 26:9 26:11 26:12 26:12 26:15 26:20 26:24 26:25 26:27 26:27 26:28 27:1 27:1-27 27:2 27:2 27:2 27:3 27:4 27:4 27:5 27:6 27:7 27:8 27:9 27:13 27:20 27:20 27:20 27:20 27:22 27:27 28:1 28:1 28:1-28 28:3 28:3 28:5 28:6 28:8 28:8 28:9 28:9 28:9 28:9 28:9 28:9 28:10 28:12 28:13 28:13 28:13 28:14 28:14 28:14 28:15 28:18 28:20 28:20 28:20 28:21 28:21 28:21 28:21 28:22 28:23 28:25 28:25 28:26 28:26 28:27 28:28 28:28 29:1 29:1 29:1 29:1 29:1 29:1-27 29:2 29:3 29:6 29:7 29:9 29:12 29:14 29:14 29:15 29:16 29:16 29:18 29:20 29:24 29:25 29:25 29:25 29:26 30:1 30:1 30:1-33 30:1-33 30:4 30:4 30:4 30:4 30:4 30:4 30:4 30:6 30:8 30:8 30:9 30:9 30:9 30:9 30:9 30:9 30:12 30:12 30:14 30:14 30:14 30:14 30:15 30:15 30:15 30:15 30:15-33 30:16 30:16 30:17 30:18 30:18 30:18-20 30:21 30:25 30:25 30:25 30:25-28 30:26 30:26 30:26 30:27 30:30 30:30 30:31 30:32 31:1 31:1-3 31:1-31 31:5 31:5 31:6 31:6 31:6 31:7 31:8 31:10 31:10 31:10 31:10 31:10-31 31:10-31 31:11 31:23 31:24 31:28 31:31
Ecclesiastes
1:1 1:1-18 1:2 1:3 1:4 1:4 1:4 1:4 1:5 1:5-7 1:6 1:7 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:12 1:12 1:12 1:12-18 1:13 1:13 1:13 1:13 1:14 1:15 1:15 1:15 1:15 1:16 1:17 1:17 1:18 1:18 2:1 2:1 2:1 2:1-11 2:1-26 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:4 2:5 2:8 2:8 2:8 2:9 2:9 2:11 2:12 2:12 2:12 2:12 2:13 2:14 2:14 2:14 2:14-16 2:15 2:15-18 2:16 2:16 2:18 2:18 2:18-22 2:19 2:19 2:19 2:21 2:21 2:21 2:21-23 2:22 2:23 2:23 2:23 2:26 3:1 3:1 3:1 3:1 3:1 3:1-8 3:1-11 3:1-22 3:2 3:2 3:3 3:4 3:5 3:5 3:6 3:9 3:9 3:9 3:10 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:18 3:19 3:19 3:19 3:19 3:20 3:20 3:21 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 4:1 4:1 4:1 4:1 4:1 4:1 4:1-16 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:6 4:8 4:8 4:8 4:8 4:9 4:11 4:12 4:12 4:13 4:14 5:1 5:1 5:1-6 5:1-20 5:2 5:2 5:2 5:2 5:2 5:3 5:3 5:3 5:4 5:4-6 5:6 5:6 5:6 5:7 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:10 5:10 5:10-17 5:11 5:11 5:11-15 5:12 5:12 5:15 5:15 5:16 5:16 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 6:1-12 6:2 6:2 6:3 6:3-5 6:3-6 6:7 6:7 6:8 6:10 6:10 6:10-12:14 6:12 6:12 6:12 6:12 6:12 6:12 7:1 7:1 7:1 7:1 7:1 7:1 7:1-4 7:1-29 7:1-29 7:2 7:2 7:2-5 7:2-6 7:4-6 7:5 7:6 7:6 7:7 7:7 7:8 7:8 7:10 7:10 7:11 7:11 7:12 7:12 7:13 7:13 7:13 7:13 7:13 7:14 7:14 7:14 7:15 7:15 7:15 7:15 7:15 7:15 7:15 7:15 7:15 7:15 7:15 7:15-22 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:16 7:17 7:17 7:17 7:17 7:18 7:18 7:18 7:18 7:18 7:19 7:19 7:19 7:19 7:20 7:20 7:25 7:26 7:26 7:26 7:26 7:27 7:28 7:28 7:28 7:29 7:29 8:1 8:1 8:1 8:1-17 8:3 8:3 8:3 8:4 8:4 8:6 8:6 8:6 8:7 8:7 8:7 8:8 8:8 8:9 8:9 8:9 8:9 8:10 8:10 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11-13 8:11-13 8:11-13 8:12 8:12 8:12 8:12 8:12 8:12 8:12 8:12 8:13 8:13 8:13 8:13 8:14 8:14 8:14 8:14 8:14 8:14 8:14 8:15 8:15 8:17 8:17 8:17 8:17 8:17 8:17 8:17 9:1 9:1 9:1 9:1 9:1 9:1 9:1-18 9:2 9:2 9:2 9:2 9:2 9:2-10 9:2-10 9:3 9:5 9:5 9:6 9:7 9:7 9:7 9:7 9:7 9:7-9 9:8 9:9 9:9 9:9 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:11 9:11 9:12 9:12 9:12 9:13-18 9:14 9:15 9:15 9:15 9:15 9:16 9:16 9:16 9:16 9:16 9:16 9:16 9:18 9:18 9:18 9:18 10:1 10:1 10:1 10:1-20 10:3 10:3 10:4 10:4 10:4-7 10:5 10:6 10:6 10:8-10 10:9 10:10 10:11 10:11 10:12 10:12 10:14 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:18 10:20 11:1 11:1 11:1 11:1 11:1 11:1-10 11:2 11:2 11:2 11:2 11:2 11:2 11:2 11:2 11:2 11:4 11:4 11:4 11:6 11:6 11:6 11:7 11:7 11:7 11:8 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:10 11:10 12:1 12:1 12:1 12:1 12:1 12:1 12:1-5 12:1-14 12:2 12:3 12:5 12:5 12:5 12:5 12:7 12:7 12:7 12:7 12:7 12:9 12:9 12:11 12:11 12:12 12:13 12:13 12:13 12:13 12:14 12:14 12:14
Song of Solomon
1 1 1 1 1 1 1 1 1:1-17 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3-6 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:12 1:12 1:12 1:13 1:13 1:13 1:14 1:14 1:15 1:15 1:16 1:17 1:17 2 2 2 2 2 2 2 2 2:1-17 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:5 2:5 2:5 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10-13 2:11 2:11-13 2:12 2:12 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-4 3:1-11 3:2-4 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6-11 3:6-5:1 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:8 3:9 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 4:1 4:1 4:1 4:1 4:1 4:1 4:1-5 4:1-7 4:1-16 4:2 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:13 4:13 4:14 4:14 4:15 4:16 4:16 4:16 4:16 4:16 4:16 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-3 5:1-16 5:2 5:2 5:2 5:2 5:2 5:2-8 5:3 5:3 5:4 5:4-6 5:5 5:6 5:6 5:7 5:7 5:8 5:8 5:8 5:8-16 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:12 5:13 5:13 5:13 5:14 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 6:1 6:1 6:1-13 6:3 6:3 6:3 6:3 6:3 6:3 6:3-5 6:4 6:4 6:4 6:4 6:5 6:6 6:8 6:8 6:8 6:9 6:9 6:9 6:9 6:10 6:10 6:11 6:12 6:12 6:13 6:13 6:13 6:13 7:1 7:1 7:1 7:1 7:1-13 7:4 7:4 7:5 7:5 7:5 7:6 7:6 7:8 7:8 7:8 7:9 7:9 7:9 7:10 7:10 7:10 7:10 7:12 7:13 8:1 8:1-14 8:2 8:2 8:2 8:2 8:2 8:2 8:3 8:3 8:3 8:3 8:4 8:4 8:4 8:4 8:4 8:4 8:5 8:5 8:6 8:6 8:6 8:6 8:6 8:6 8:7 8:8 8:8 8:8 8:8-10 8:9 8:9 8:11 8:11 8:11 8:11 8:11 8:12 8:12 8:12 8:13 8:14 8:14 8:14 8:14 8:14 8:14
Isaiah
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65:15 65:15 65:15 65:16 65:16 65:16 65:16 65:16 65:16 65:16 65:16 65:17 65:17 65:17 65:17 65:17 65:17 65:17 65:17 65:17 65:17 65:17 65:17-19 65:17-19 65:17-25 65:17-25 65:18 65:18 65:19 65:19 65:19 65:19 65:19 65:19 65:20 65:20 65:20 65:20 65:20-22 65:21 65:21 65:21-23 65:22 65:22 65:22 65:22 65:22 65:22 65:23 65:23 65:24 65:24 65:24 65:24 65:24 65:24 65:25 65:25 65:25 65:25 65:25 65:25 65:25 66:1 66:1 66:1 66:1 66:1 66:1 66:1 66:1 66:1-24 66:2 66:2 66:2 66:2 66:2 66:2 66:2 66:2 66:2 66:3 66:3 66:4 66:5 66:5 66:5 66:5 66:5 66:5 66:5 66:5 66:5 66:7-9 66:7-11 66:8 66:9 66:10 66:10 66:10 66:11 66:11 66:11 66:12 66:12 66:12 66:12 66:12 66:14 66:14 66:14-16 66:15 66:15 66:15 66:15 66:15 66:16 66:16 66:16 66:16 66:16 66:16 66:16 66:16 66:16 66:17 66:17 66:17 66:18 66:18 66:18 66:18 66:18 66:18 66:18-20 66:18-20 66:18-23 66:19 66:19 66:19 66:19 66:19 66:19 66:19 66:19 66:19 66:19 66:20 66:20 66:20 66:20 66:20 66:20 66:21 66:21 66:22 66:22 66:22 66:22 66:23 66:23 66:23 66:23 66:23 66:23 66:23 66:23 66:24 66:24 66:24 66:24 66:24 66:24 66:24 66:24 66:24
Jeremiah
1:1 1:1 1:1 1:1-3 1:1-19 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:4 1:5 1:5 1:5-7 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:12 1:13 1:13 1:13-15 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 2 2 2:1-37 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6-8 2:7 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:15 2:15 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20-25 2:21 2:21 2:21 2:21 2:21 2:21 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23-25 2:24 2:24 2:24 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:26 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:28 2:28 2:29 2:30 2:30 2:31 2:31 2:32 2:32 2:32 2:33 2:34 2:34 2:35 2:36 2:36 2:36 2:36 2:36 2:36 2:36 2:37 3 3:1 3:1 3:1 3:1 3:1-5 3:1-15 3:1-25 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6-25 3:6-6:30 3:8 3:8 3:9 3:10 3:10 3:10 3:10 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:13 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16-18 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21-25 3:22 3:22 3:22 3:23 3:23 3:23 3:23 3:23 3:24 3:24 3:24 3:25 3:25 3:25 4:1 4:1 4:1 4:1 4:1 4:1-31 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:3 4:3-31 4:4 4:4 4:5 4:5 4:6 4:6 4:7 4:7 4:7 4:7 4:8 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:13 4:13 4:13 4:13 4:14 4:14 4:16 4:17 4:17 4:18 4:18 4:18 4:19 4:19 4:20 4:20 4:20 4:22 4:24 4:24 4:25 4:27 4:27 4:27 4:29 4:29 4:29 4:30 4:30 4:30 4:31 4:31 4:31 4:31 5:1 5:1 5:1-31 5:2 5:2 5:2 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:8 5:9 5:9 5:9 5:10 5:10 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:14 5:14 5:15 5:15 5:15 5:17 5:18 5:19 5:19 5:21 5:21 5:21 5:22 5:22 5:23 5:24 5:24 5:24 5:24 5:24 5:28 5:29 5:29 5:30 5:30 5:31 5:31 5:31 5:31 5:31 5:31 5:31 5:31 6:1 6:1 6:1 6:1-30 6:3 6:3 6:3 6:3 6:4 6:4 6:4 6:4 6:4 6:4 6:5 6:5 6:5 6:7 6:8 6:11 6:11 6:12 6:12-15 6:13 6:13 6:13 6:13 6:14 6:14 6:14 6:14 6:14 6:14 6:14 6:15 6:15 6:15 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:17 6:17 6:17 6:17 6:17 6:18 6:19 6:19 6:19 6:19 6:20 6:20 6:20 6:20 6:20 6:20 6:22 6:22 6:22 6:22-24 6:23 6:23 6:23 6:24 6:24 6:25 6:25 6:26 6:26 6:26 6:26 6:27 6:27-30 6:28 6:28 6:28 6:28 6:28 6:28 6:29 6:29 6:29 6:30 6:30 6:30 6:30 6:30 6:30 6:30 7:1 7:1 7:1-34 7:2 7:2 7:3 7:4 7:4 7:4 7:4 7:4 7:4 7:4 7:5 7:6 7:7 7:8-11 7:9 7:9 7:9 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18:1-19:15 18:2 18:2 18:6 18:6 18:6 18:6 18:7 18:7 18:7 18:7 18:7-10 18:8 18:8 18:9 18:9 18:10 18:11 18:11 18:11 18:12 18:12 18:12 18:12 18:12 18:12 18:12 18:13 18:13 18:14 18:15 18:15 18:16 18:16 18:16 18:16 18:16 18:17 18:17 18:18 18:18 18:18 18:18 18:18 18:18 18:20 18:21 18:21 18:21 18:21 18:21 18:22 19:1 19:1-15 19:2 19:3 19:4 19:4 19:5 19:5 19:5 19:6 19:6 19:7 19:7 19:7 19:8 19:8 19:9 19:9 19:9 19:9 19:10 19:10 19:11 19:11 19:11 19:11 19:12 19:13 19:13 19:13 19:13 19:13 19:13 19:13 19:13 19:14 19:14 19:15 20:1 20:1 20:1-18 20:1-18 20:2 20:2 20:2 20:3 20:3 20:6 20:7 20:7 20:7 20:7 20:7 20:8 20:8 20:8 20:9 20:9 20:9 20:9 20:9 20:9 20:9 20:9 20:10 20:10 20:10 20:13 20:14 20:14 20:14 20:15 20:16 20:16 20:16 21 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1 21:1-3 21:1-14 21:1-44 21:1-22:30 21:2 21:2 21:2 21:4 21:4 21:4 21:5 21:9 21:9 21:9 21:9 21:9 21:9 21:9 21:9 21:9 21:11 21:12 21:12 21:12 21:12 21:12 21:13 21:13 21:13 21:13 21:13 21:13 21:14 21:14 21:14 22:1-30 22:1-30 22:3 22:3 22:3 22:3 22:3 22:4 22:4 22:7 22:8 22:9 22:10 22:10-12 22:10-12 22:11 22:11 22:11 22:11-12 22:12 22:13 22:13 22:13 22:13 22:13 22:13 22:13 22:13-17 22:13-17 22:13-17 22:13-17 22:13-18 22:13-19 22:14 22:14 22:15 22:15 22:15 22:15-17 22:16 22:16 22:16 22:16 22:16 22:16 22:18 22:18 22:18 22:18 22:18 22:18 22:18 22:19 22:19 22:19 22:19 22:19 22:19 22:19 22:19 22:19 22:20 22:22 22:23 22:24 22:24 22:24 22:24 22:24 22:24 22:24 22:24 22:24 22:24-30 22:26 22:26 22:27 22:27 22:28 22:28 22:28 22:28 22:28 22:29 22:29 22:30 22:30 22:30 22:30 23:1 23:1 23:1-40 23:1-40 23:2 23:2 23:3 23:3 23:3 23:3 23:4 23:4 23:4 23:4 23:4 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:5 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:6 23:7 23:7 23:8 23:8 23:8 23:8 23:8 23:9 23:9 23:9 23:9-38 23:10 23:11 23:11 23:12 23:12 23:12 23:13 23:14 23:14 23:14 23:14 23:15 23:15 23:15 23:16 23:16 23:17 23:17 23:17 23:17 23:18 23:18 23:19 23:19 23:19 23:20 23:21 23:21 23:21 23:21 23:21 23:21 23:22 23:22 23:24 23:24 23:25 23:25 23:25 23:26 23:26 23:26 23:26 23:27 23:28 23:28 23:29 23:29 23:29 23:29-34 23:30 23:32 23:36 23:39 24:1-10 24:2 24:2 24:2-7 24:5-7 24:6 24:6 24:6 24:6 24:6 24:6 24:6 24:7 24:7 24:8 24:8 24:8 24:8-10 24:9 24:9 24:9 24:9 24:10 24:10 24:10 25:1 25:1 25:1 25:1 25:1 25:1-38 25:3 25:3 25:3 25:5 25:5 25:6 25:9 25:9 25:9 25:9 25:9 25:9 25:9 25:9-12 25:10 25:11 25:11 25:11 25:11 25:11 25:11 25:11 25:11 25:12 25:12 25:12 25:12 25:12 25:12 25:12 25:12 25:12 25:12 25:12-38 25:12-38 25:13 25:13 25:13 25:14 25:14 25:14 25:14 25:15 25:15 25:15 25:15 25:15 25:15 25:15 25:15 25:15 25:15 25:15 25:15-17 25:15-21 25:15-29 25:15-33 25:16 25:16 25:16 25:16 25:17 25:18 25:20 25:20 25:20 25:20 25:20 25:21 25:22 25:22 25:23 25:23 25:23 25:23 25:23 25:23 25:23 25:24 25:26 25:26 25:26 25:26 25:26 25:26-30 25:27 25:27 25:29 25:29 25:30 25:30 25:30 25:30 25:30 25:30 25:30 25:31 25:31 25:32 25:33 25:34 25:37 25:38 25:38 26 26:1 26:1 26:1 26:1-9 26:1-24 26:2 26:3 26:3 26:4 26:6 26:6 26:8 26:8 26:8-11 26:10 26:10 26:11 26:11 26:11 26:12 26:13 26:16 26:16 26:16 26:18 26:18 26:18 26:19 26:19 26:19 26:20-23 26:20-23 26:20-23 26:20-24 26:22 26:22 26:22 26:23 26:23 26:23 26:24 26:24 26:24 26:24 26:24 27:1 27:1-21 27:1-22 27:2 27:2 27:3 27:3 27:4-7 27:5 27:5 27:5-8 27:6 27:6-8 27:7 27:7 27:7 27:7 27:7 27:7 27:8 27:9 27:9-11 27:10 27:10 27:12 27:12 27:13 27:13 27:15 27:15-20 27:18 27:18 27:19 27:19-22 27:20 27:22 27:22 28:1 28:1 28:1 28:1 28:1-17 28:2 28:2 28:2-4 28:10 28:10-17 28:11 28:12 28:12 28:15 28:16 28:16 28:16 28:16 29:1 29:1 29:1-32 29:1-32 29:3 29:5 29:5 29:5 29:7 29:7 29:8 29:8 29:9 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:10 29:11 29:11 29:11 29:12 29:12 29:12-14 29:12-14 29:12-14 29:13 29:13 29:13 29:16-19 29:18 29:18 29:21 29:21 29:21 29:22 29:22 29:22 29:22 29:22 29:22 29:24-32 29:25 29:25 29:25 29:25 29:25 29:25 29:26 29:26 29:26 29:26 29:27 29:28 29:29 29:29 29:31 29:31 29:32 29:32 30 30:1 30:1-24 30:3 30:4 30:4 30:6 30:6 30:6 30:6 30:7 30:7 30:7 30:7 30:8 30:8 30:9 30:9 30:9 30:9 30:9 30:10 30:10 30:10 30:11 30:11 30:11 30:11 30:11 30:11 30:11 30:11 30:12 30:12 30:13 30:13 30:14 30:14 30:14 30:14 30:14 30:15 30:15 30:16 30:17 30:17 30:18 30:18 30:18 30:18-22 30:21 30:21 30:22 30:22 30:22 30:22 30:23 30:23 30:24 30:24 31 31:1 31:1 31:1 31:1 31:1-40 31:2 31:3 31:3 31:3 31:3 31:3 31:3 31:3 31:4 31:4 31:5 31:6 31:6 31:7 31:8 31:8 31:9 31:9 31:9 31:9 31:9 31:9 31:10 31:11 31:11 31:12 31:12 31:12 31:12 31:12 31:13 31:14 31:14 31:14 31:15 31:15 31:15 31:15 31:15 31:17 31:18 31:18 31:18 31:18 31:18 31:18 31:18 31:18 31:18 31:18 31:19 31:19 31:19 31:19 31:19 31:19 31:19 31:20 31:20 31:20 31:20 31:20 31:20 31:20 31:20 31:20 31:20 31:20 31:21 31:21 31:21 31:22 31:23 31:23 31:23 31:24 31:24 31:27 31:28 31:28 31:28 31:28 31:28 31:28 31:28 31:29 31:29 31:29 31:31 31:31 31:31 31:31 31:31 31:31-34 31:31-34 31:31-34 31:31-34 31:31-34 31:31-36 31:31-37 31:31-37 31:31-37 31:32 31:32 31:32 31:32 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:33 31:34 31:34 31:34 31:34 31:34 31:34 31:34 31:34 31:35 31:35 31:35 31:36 31:36 31:36 31:36 31:36 31:38 31:38 31:38 31:38-40 31:39 31:40 32:1 32:1 32:1 32:1-5 32:1-14 32:2 32:2 32:2 32:2-5 32:3 32:3-5 32:4 32:4 32:4 32:5 32:5 32:5 32:5 32:6-12 32:7 32:7-13 32:8 32:10 32:10-12 32:12 32:12 32:12 32:12 32:12 32:12-14 32:15 32:15 32:15 32:17 32:17 32:18 32:18 32:19 32:19 32:19 32:19 32:19 32:19 32:19 32:19 32:21 32:24 32:24 32:25 32:25 32:27 32:27-35 32:28 32:29 32:29 32:29 32:30 32:30 32:34 32:34 32:35 32:35 32:35 32:36-44 32:37 32:37 32:37 32:37 32:37 32:38 32:38 32:38 32:38 32:39 32:39 32:40 32:40 32:40 32:40 32:40 32:41 32:41 32:41 32:41 32:41 32:43 32:43 32:43 32:43 32:44 32:44 32:44 32:44 32:44 33:1 33:1-26 33:4 33:6 33:6 33:7 33:7 33:7 33:7 33:8 33:8 33:8 33:9 33:9 33:9 33:9 33:9 33:9 33:9 33:9 33:10 33:10 33:11 33:11 33:11 33:11 33:13 33:14-26 33:15 33:15 33:15 33:15 33:15 33:15 33:16 33:16 33:16 33:16 33:17 33:17-21 33:20 33:20 33:21 33:21 33:22 33:22 33:25 33:25 33:25 33:25 33:26 34:1 34:1 34:1-7 34:1-7 34:1-7 34:1-22 34:2 34:3 34:4 34:4 34:4 34:5 34:5 34:5 34:5 34:6 34:7 34:7 34:8 34:8 34:8 34:8-22 34:8-22 34:8-22 34:9 34:9 34:9 34:9-11 34:10 34:14 34:14 34:14 34:14 34:15 34:16 34:17 34:18 34:18 34:19 34:20 34:21 34:22 34:22 34:22 35:1 35:1-19 35:1-19 35:1-19 35:7 35:11 35:11 35:13 35:15 36:1 36:1 36:1 36:1-32 36:2 36:2 36:2 36:4 36:4 36:4-14 36:5 36:7 36:7 36:7 36:7 36:9 36:9 36:9 36:10 36:10 36:12 36:12 36:14 36:16 36:16 36:16 36:17 36:19 36:22 36:22 36:23 36:24 36:25 36:25 36:26 36:26 36:26 36:26 36:27 36:27-32 36:30 36:30 36:30 36:30 36:30 36:30 36:31 36:32 37:1 37:1 37:1 37:1-21 37:1-38:28 37:3 37:3 37:3 37:3 37:3 37:3 37:3 37:3 37:3 37:4 37:5 37:5 37:5 37:5 37:5 37:5 37:5 37:5-8 37:5-10 37:5-11 37:7 37:7 37:7 37:7 37:7 37:7 37:7 37:7 37:7-10 37:7-10 37:7-10 37:8 37:8 37:10 37:11 37:12-14 37:12-21 37:13 37:13 37:14 37:15 37:15 37:15 37:16 37:16 37:17 37:17 37:20 37:21 37:21 37:21 37:21 37:21 37:21 37:21 38:1 38:1 38:1 38:1 38:1 38:1 38:1-4 38:1-5 38:1-28 38:2 38:2 38:2 38:2 38:2 38:2 38:2 38:3 38:4 38:4-6 38:4-6 38:6 38:6 38:6 38:6 38:6 38:6 38:6 38:6-12 38:6-13 38:7 38:7 38:7-9 38:7-12 38:9 38:9 38:9 38:11 38:13 38:13 38:13 38:13 38:14 38:14 38:14-28 38:16 38:17 38:17 38:17 38:17 38:17 38:17 38:17 38:18 38:19 38:19 38:19 38:19 38:19 38:22 38:22 38:26 38:28 38:28 39:1 39:1 39:1 39:1 39:1-18 39:2 39:2 39:2 39:2 39:3 39:3 39:3 39:3 39:3 39:3 39:4 39:4 39:4 39:4 39:4 39:4 39:4-14 39:5 39:5 39:5 39:5 39:5 39:6 39:6 39:6 39:6 39:6 39:6 39:7 39:7 39:9 39:9 39:9 39:10 39:10 39:11 39:11 39:11 39:11 39:11 39:11 39:11-18 39:12 39:12 39:12 39:13 39:13 39:14 39:14 39:16-18 39:18 40:1 40:1 40:1 40:1 40:1 40:1 40:1 40:1 40:1-16 40:1-44:30 40:2 40:2 40:2 40:2 40:3 40:3 40:3 40:4 40:4 40:5 40:5 40:5 40:5 40:6 40:6 40:6 40:7 40:7 40:8 40:9 40:10 40:11 40:11 40:11 40:12 40:12 40:12 40:12 40:13 40:14 41:1 41:1 41:1 41:1 41:1 41:1-3 41:1-18 41:1-43:13 41:2 41:2 41:3 41:5 41:5 41:5 41:5 41:5 41:6 41:7-9 41:8 41:9 41:9 41:9 41:9 41:10 41:10 41:10 41:10 41:15 41:16 41:16 41:17 41:17 41:18 41:18 42:1 42:1-22 42:1-22 42:1-43:13 42:1-44:30 42:1-44:30 42:2-6 42:3 42:4 42:4 42:5 42:6 42:7 42:10 42:10 42:10 42:11 42:12 42:17 42:17 42:17 42:18 42:22 43:1-13 43:2 43:3 43:6 43:6 43:7 43:7 43:7-9 43:8 43:8 43:8-13 43:8-13 43:9 43:10 43:10 43:10 43:10 43:10-12 43:11 43:11 43:12 43:12 43:12 43:13 43:13 43:13 43:13 44:1 44:1 44:1-30 44:8 44:12 44:13 44:14 44:14 44:14 44:14 44:14 44:15 44:17 44:17 44:17 44:17-19 44:17-19 44:19 44:22 44:22 44:25 44:25 44:27 44:27 44:27 44:27 44:28 44:28 44:28 44:28 44:30 44:30 44:30 45:1 45:1-5 45:1-5 45:4 45:4 45:5 45:5 46:1 46:1-28 46:1-51:64 46:2 46:2 46:2 46:2 46:2 46:2 46:2 46:2 46:2 46:2 46:2-9 46:3 46:3 46:3-6 46:4 46:5 46:5 46:5 46:5 46:6 46:6 46:7 46:7 46:7 46:7 46:8 46:8 46:9 46:9 46:9 46:9 46:9 46:9 46:9 46:9 46:10 46:10 46:10 46:10 46:11 46:11 46:11 46:11 46:11 46:12 46:13-26 46:14 46:16 46:16 46:16 46:16 46:17 46:18 46:18 46:19 46:20 46:21 46:21 46:21 46:21 46:23 46:25 46:25 46:26 46:26 46:26 46:27 46:28 46:28 46:28 46:28 46:28 46:28 46:28 47:1 47:1 47:1-7 47:1-7 47:2 47:2 47:2 47:2 47:3 47:3 47:4 47:4 47:4 47:4 47:5 47:5 47:5 47:5 47:6 47:7 47:7 47:7 47:7 48:1 48:1 48:1-47 48:1-47 48:1-47 48:1-49:39 48:5 48:6 48:6 48:6 48:7 48:7 48:7 48:8 48:10 48:11 48:11 48:11 48:11 48:12 48:13 48:13 48:15 48:18 48:18 48:19 48:19 48:22 48:23 48:23 48:24 48:24 48:24 48:24 48:25 48:25 48:26 48:26 48:26 48:26 48:27 48:27 48:27 48:27 48:28 48:28 48:28 48:29 48:29 48:29 48:30 48:30 48:31 48:32 48:32 48:32 48:32 48:32 48:33 48:33 48:34 48:36 48:36 48:36 48:37 48:37 48:37 48:37 48:37 48:38 48:38 48:40 48:40 48:40 48:40 48:40 48:41 48:41 48:43 48:44 48:45 48:45-47 48:46 48:46 48:47 48:47 48:47 48:47 48:47 49:1 49:1 49:1 49:1 49:1 49:1 49:1-6 49:1-28 49:1-39 49:1-39 49:2 49:3 49:3 49:3 49:3 49:3 49:4 49:4 49:6 49:6 49:6 49:6 49:6 49:7 49:7 49:7 49:7 49:7 49:7 49:7-22 49:8 49:8 49:8 49:8 49:8 49:9 49:9 49:10 49:10 49:10 49:10 49:11 49:11 49:12 49:12 49:12 49:12 49:12 49:12 49:12 49:12 49:13 49:13 49:13-18 49:14 49:15 49:16 49:16 49:16 49:17 49:17 49:17 49:18 49:18 49:18 49:18 49:18 49:19 49:19 49:19 49:19 49:19 49:19 49:19-21 49:20 49:20 49:20 49:21 49:22 49:22 49:22 49:22 49:23 49:26 49:26 49:27 49:28 49:28 49:29 49:29 49:30 49:31 49:31 49:31 49:32 49:34 49:34-38 49:35 49:35 49:35 49:37 49:39 49:39 50:1-46 50:1-46 50:1-51:64 50:1-51:64 50:2 50:2 50:2 50:4 50:4 50:4 50:5 50:5 50:5 50:5 50:5 50:5 50:6 50:6 50:6 50:6 50:7 50:8 50:8 50:8 50:11 50:12 50:15 50:15 50:15 50:16 50:16 50:16 50:17 50:17 50:17 50:17 50:17 50:17-19 50:17-20 50:18 50:19 50:19 50:19 50:20 50:20 50:20 50:23 50:23 50:23 50:24 50:24 50:26 50:27 50:27 50:28 50:28 50:29 50:29 50:29 50:29 50:29 50:29-35 50:30 50:31 50:32 50:33 50:34 50:34 50:34 50:36 50:37 50:37 50:37 50:37 50:37 50:37 50:37 50:37 50:37 50:38 50:38 50:38 50:38 50:39 50:39 50:40 50:40 50:40 50:41-43 50:42 50:43 50:44 50:44 50:45 51:1 51:1 51:1-64 51:2 51:3-5 51:5 51:6 51:6 51:6 51:6 51:6 51:6 51:6 51:7 51:7 51:7 51:7 51:8 51:8 51:8 51:9 51:9 51:9 51:9 51:9 51:11 51:11 51:11 51:12 51:12 51:13 51:13 51:13 51:13 51:13 51:13 51:13 51:13 51:13 51:13 51:14 51:15 51:16 51:17 51:19 51:19 51:20 51:20 51:20 51:20-23 51:21 51:21 51:23 51:24 51:25 51:25 51:25 51:25 51:25 51:26 51:27 51:27 51:27 51:27 51:27 51:27 51:28 51:28 51:28 51:30 51:30 51:30 51:30 51:32 51:32 51:32 51:32 51:33 51:33 51:33 51:33 51:33 51:33 51:34 51:34 51:35 51:36 51:36 51:36 51:36 51:36 51:36 51:36 51:37 51:37 51:38 51:39 51:39 51:39 51:39 51:41 51:41 51:41 51:41 51:41 51:41 51:42 51:42 51:44 51:44 51:44 51:45 51:45 51:45 51:45 51:45 51:47 51:47 51:48 51:48 51:48 51:49 51:49 51:50 51:51 51:51 51:51 51:51 51:52 51:52 51:52 51:52 51:53 51:53 51:54 51:54 51:56 51:56 51:57 51:57 51:57 51:58 51:59 51:59 51:59 51:59 51:59 51:59 51:59 51:60 51:62 51:62 51:63 51:63 51:64 51:64 51:64 51:64 52:1-11 52:1-34 52:1-34 52:2 52:3 52:3 52:4 52:4 52:4 52:4 52:4-6 52:5 52:6 52:6 52:6 52:6 52:6 52:6 52:6 52:6 52:7 52:7 52:8 52:8 52:8 52:9 52:9 52:9 52:9 52:9 52:9-11 52:10 52:10 52:11 52:11 52:11 52:12 52:12 52:12 52:12 52:12 52:12-14 52:12-24 52:13 52:13 52:13 52:13 52:13 52:13 52:14 52:15 52:15 52:15 52:16 52:16 52:16 52:16 52:17 52:17 52:17 52:19 52:20 52:21 52:21 52:23 52:24 52:24-27 52:25 52:25 52:27 52:28-30 52:31 52:31 52:31-34 52:31-34 52:33 52:34
Lamentations
1:1-3 1:1-22 1:1-22 1:1-4:22 1:2 1:2 1:4 1:4 1:4 1:4 1:7 1:8 1:8 1:8 1:10 1:11 1:11 1:12 1:12 1:12 1:13 1:14 1:15 1:15 1:15 1:16 1:17 1:17 1:17 1:17 1:19 1:20 1:20 1:22 2:1-22 2:2 2:3 2:3 2:5 2:5 2:6 2:6 2:7 2:7 2:8 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11-13 2:13 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:22 2:22 2:22 3:1 3:1-66 3:2 3:7 3:7 3:7 3:8 3:9 3:9 3:9 3:10 3:10 3:10 3:11 3:12 3:12 3:13 3:14 3:14 3:14 3:14 3:15 3:19 3:20 3:22 3:22 3:22 3:22 3:23 3:23 3:24 3:24 3:24 3:24 3:26 3:26 3:26 3:27 3:28 3:30 3:30 3:30 3:31 3:32 3:33 3:33 3:33 3:34 3:36 3:39 3:39 3:39 3:39 3:39-42 3:40 3:40-47 3:43 3:43 3:44 3:44 3:44 3:44 3:44 3:46 3:46-51 3:46-51 3:46-51 3:48 3:48 3:51 3:52 3:57 3:58 3:62 4:1 4:1 4:1 4:1 4:1-22 4:2 4:2 4:4 4:5 4:6 4:7 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:14 4:14 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:18 4:19 4:20 4:20 4:20 4:20 4:20 4:20 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:22 4:22 4:22 4:22 4:22 4:22 5:1-22 5:2 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:7 5:10 5:11 5:12 5:12 5:15 5:16 5:17 5:18 5:20 5:21 5:21 5:21
Ezekiel
1:1 1:1 1:1 1:1 1:1-28 1:1-3:15 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5-12 1:5-25 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:9 1:9 1:9 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16-20 1:17 1:17 1:18 1:18 1:18 1:18 1:19 1:20 1:20 1:20 1:21 1:22 1:24 1:24 1:26 1:26 1:26 1:26 1:26 1:27 1:28 1:28 2:1 2:1 2:1-10 2:2 2:2 2:3 2:3 2:3 2:3 2:5 2:6 2:6 2:7 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:10 2:10 3:1 3:1-27 3:3 3:5 3:6 3:7 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:11 3:12-7:27 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:16-21 3:16-7:27 3:17 3:17 3:17 3:17 3:17 3:17 3:17-21 3:18-21 3:19 3:20 3:20 3:22 3:22 3:22 3:23 3:23 3:23 3:23 3:24 3:24 3:24 3:25 3:26 3:26 3:26 3:27 4:1 4:1-3 4:1-17 4:2 4:2 4:3 4:4 4:4 4:4-6 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:7 4:9-15 4:10 4:12 4:13 4:13 4:13 4:16 4:16 4:16 4:16 4:16 5:1 5:1 5:1-5 5:1-17 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:3 5:4 5:5 5:6 5:6 5:7 5:7 5:7 5:9 5:10 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:16 6:1-14 6:3 6:3 6:3 6:4 6:5 6:6 6:6 6:8 6:9 6:9 6:10 6:10 6:11 6:12 6:12 6:13 6:14 6:14 7:1-27 7:2 7:3 7:4 7:6 7:6 7:9 7:10 7:12 7:13 7:13 7:15 7:16 7:16 7:16 7:18 7:19 7:19 7:20 7:22 7:23 7:24 7:26 7:26 7:26 7:27 8:1 8:1 8:1-18 8:1-18 8:1-18 8:1-18 8:1-11:25 8:1-11:25 8:2 8:3 8:3 8:3-16 8:3-17 8:5 8:5 8:5-14 8:5-17 8:10 8:10 8:11 8:11 8:11 8:12 8:12 8:12 8:12 8:12 8:12 8:14 8:14 8:14 8:14-18 8:16 8:16 8:16 8:16 8:16 8:17 8:18 8:18 9:1-7 9:1-11 9:1-11 9:1-11:25 9:2 9:2 9:3 9:3 9:4 9:4 9:4 9:4 9:4 9:4 9:6 9:6 9:6 9:6 9:6 9:6 9:7 9:8 9:8 9:9 9:9 9:10 9:10 9:11 10:1 10:1 10:1 10:1-22 10:1-22 10:2 10:2 10:2 10:2 10:3 10:4 10:4 10:4 10:4 10:4 10:5 10:7 10:7 10:8 10:8-22 10:9 10:11 10:12 10:12 10:14 10:14 10:17 10:18 10:18 10:18 10:18 10:19 10:19 10:19 10:20 10:20 10:20 10:21 10:22 11:1 11:1-25 11:2 11:3 11:3 11:3 11:3 11:7 11:8 11:11 11:12 11:12 11:13 11:15 11:16 11:16 11:16 11:16 11:16 11:16 11:17 11:17-20 11:18 11:18 11:19 11:19 11:19 11:19 11:19 11:19 11:19 11:19 11:19 11:20 11:20 11:20 11:20 11:20 11:20 11:21 11:21 11:22 11:23 11:23 11:23 12:1-28 12:1-19:14 12:2 12:3 12:3 12:4 12:5 12:6 12:6 12:7 12:11 12:11 12:12 12:12 12:12 12:12 12:12 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:14 12:15 12:16 12:18 12:22 12:22 12:22 12:22 12:22 12:22 12:22 12:23 12:23 12:25 12:27 12:27 12:27 12:27 12:28 13:1-10 13:1-23 13:3 13:3 13:5 13:5 13:5 13:5 13:9 13:9 13:9 13:10 13:10 13:10 13:10 13:10 13:10 13:10 13:11 13:11 13:14 13:16 13:17 13:18 13:18 13:19 13:19 13:19 13:22 13:22 13:22 13:22 14:1 14:1-23 14:3 14:3 14:3 14:3 14:3 14:4 14:4 14:4 14:4 14:5 14:7 14:7 14:8 14:9 14:9 14:9 14:9 14:11 14:13 14:14 14:14 14:14 14:14 14:14 14:14 14:15 14:16 14:16 14:16 14:17 14:18 14:20 14:20 14:20 14:20 14:21 14:21 14:21 14:22 14:22 14:23 14:23 15:1-5 15:1-8 15:7 16:1-7 16:1-63 16:1-63 16:1-63 16:1-63 16:1-17:24 16:2 16:3 16:3 16:3-6 16:4 16:4-6 16:4-6 16:5 16:5 16:5 16:5 16:6 16:6 16:6 16:6 16:6 16:8 16:8 16:8 16:8 16:8 16:8 16:8 16:8-12 16:8-14 16:10 16:10 16:10 16:10 16:11 16:11 16:11-13 16:12 16:12 16:14 16:14 16:14 16:14 16:14 16:14 16:15 16:15 16:15 16:15 16:15-34 16:16 16:18 16:19 16:19 16:20 16:20 16:22 16:22 16:22 16:22 16:22 16:22 16:24 16:24 16:24 16:24 16:25 16:25 16:25 16:25 16:26 16:28-35 16:29 16:30 16:31 16:33 16:33 16:33 16:33 16:34 16:34 16:34 16:35-52 16:36 16:37 16:37 16:37 16:37-41 16:37-44 16:38 16:39 16:40 16:40 16:41 16:41 16:42 16:42 16:43 16:43 16:43 16:43 16:43 16:43 16:45 16:46 16:46 16:46 16:46 16:47 16:48 16:48 16:49 16:49 16:51 16:51 16:51 16:51 16:52 16:53 16:53 16:53 16:53-55 16:55 16:55 16:57 16:58 16:59 16:60 16:60 16:60 16:60 16:60 16:60 16:60 16:60 16:60-63 16:61 16:61 16:61 16:61 16:62 16:62 16:62 16:63 16:63 16:63 16:63 16:63 16:63 16:63 16:63 17:1 17:1-24 17:2 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:5 17:6 17:6 17:7 17:9 17:9 17:10 17:10 17:10 17:12 17:12-19 17:13 17:13 17:13 17:13 17:13-19 17:15 17:15 17:15 17:15 17:15 17:15-17 17:16 17:16 17:16 17:16 17:16 17:17 17:18 17:18 17:18 17:18 17:18 17:21 17:21 17:21 17:22 17:22 17:22 17:23 17:23 17:23 17:23 17:23 17:23 17:23 17:24 18:1-32 18:1-32 18:2 18:2 18:2 18:3 18:3 18:4 18:5 18:5-9 18:6 18:6 18:6 18:7 18:8 18:9 18:9 18:11 18:14-20 18:17 18:17 18:18 18:20 18:20 18:21 18:21-25 18:23 18:24 18:24 18:26 18:30 18:31 18:31 18:31 18:31 19:1 19:1-14 19:3 19:3 19:4 19:4 19:5-7 19:5-7 19:6 19:9 19:12 19:12 19:12 19:12 19:14 20 20:1 20:1 20:1-32 20:1-49 20:1-23:49 20:3 20:3 20:3 20:4 20:4 20:4 20:4 20:5 20:6 20:6 20:6 20:6 20:6-8 20:7 20:8 20:9 20:9 20:11 20:12 20:12 20:12 20:14 20:14 20:14 20:15 20:15 20:18 20:22 20:22 20:24 20:25 20:25 20:25 20:26 20:26 20:26 20:26 20:26 20:27 20:28 20:28 20:28 20:31 20:31 20:31 20:31 20:32 20:33 20:34 20:34 20:34 20:34 20:35 20:35 20:35 20:35 20:35 20:35-38 20:36 20:36 20:36 20:36 20:38 20:38 20:39 20:39 20:39 20:39 20:39 20:39 20:39 20:40 20:40 20:40 20:40 20:40 20:41 20:41 20:41 20:41 20:43 20:43 20:43 20:43 20:43 20:44 20:47 20:49 21:1-32 21:1-32 21:1-32 21:2 21:2 21:2 21:3 21:3 21:3 21:3-5 21:4 21:7 21:9 21:9 21:10 21:10 21:12 21:12 21:14 21:14 21:14 21:15 21:16 21:17 21:17 21:17 21:17 21:20 21:21 21:21 21:21 21:22 21:22 21:22 21:24 21:25 21:25 21:26-28 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:29 21:29 21:29 21:29 21:30 22:1-31 22:3 22:4 22:6 22:7-12 22:9 22:11 22:12 22:12 22:13 22:14 22:18 22:18-20 22:19 22:20 22:21 22:22 22:25 22:25-29 22:26 22:26 22:27 22:27 22:27 22:27 22:28 22:28 22:28 22:30 22:30 22:30 22:30 22:30 23:1-49 23:1-49 23:1-49 23:2 23:3 23:3 23:4 23:4 23:5 23:6 23:6 23:7 23:8 23:8 23:10 23:10 23:11 23:11 23:12 23:12 23:12 23:14 23:14-17 23:14-17 23:16 23:16 23:16 23:16 23:17 23:17 23:17 23:18 23:18 23:19 23:19 23:19 23:20 23:21 23:23 23:23 23:24 23:24 23:24 23:25 23:25 23:26 23:26 23:27 23:27 23:27 23:28 23:29 23:35 23:36 23:39 23:39 23:39 23:39 23:40 23:40 23:41 23:45 23:46 23:47 23:47 23:49 24:1 24:1 24:1-27 24:1-27 24:1-27 24:3 24:3 24:3 24:3 24:5 24:6 24:6 24:7 24:8 24:8 24:9 24:12 24:13 24:15-27 24:16 24:16 24:17 24:17 24:17 24:17 24:17 24:18 24:18 24:21 24:21 24:21 24:21 24:22 24:22 24:23 24:23 24:24 24:25 24:26 24:26 24:27 24:27 24:27 24:27 24:27 24:27 25:1-17 25:1-32:32 25:3 25:3 25:4 25:5 25:6 25:6 25:6 25:12 25:12 25:12 25:12-14 25:12-14 25:12-14 25:13 25:15-17 25:16 25:16 25:16 25:16 25:16 26:1-21 26:1-28:26 26:1-28:26 26:1-28:26 26:3 26:3-5 26:4 26:4 26:4 26:4-12 26:5 26:5 26:5 26:7 26:7 26:9-11 26:10 26:12 26:13 26:14-17 26:15-18 26:17 26:17 26:18 26:20 26:20 26:21 27:1-36 27:1-36 27:2 27:3 27:3 27:4 27:4 27:6 27:7 27:8 27:9 27:10 27:10 27:10 27:11 27:12-25 27:13 27:13 27:13 27:15 27:15 27:15 27:16 27:16 27:17 27:17 27:17 27:20 27:20 27:21 27:22 27:22 27:23 27:23 27:23 27:24 27:24 27:25 27:26 27:26 27:27 27:27 27:27 27:30 27:30 27:30 27:30 27:30 27:32 27:33 27:36 28:1-26 28:2 28:2 28:2 28:2 28:3 28:3 28:3 28:3-5 28:4 28:6 28:7 28:10 28:12 28:12-15 28:13 28:13 28:13 28:13 28:13 28:14 28:14 28:14 28:16 28:16 28:17 28:21 28:22 28:22 28:24 28:24 28:25 28:25 28:26 28:26 29:1 29:1-16 29:1-21 29:1-30:26 29:2 29:3 29:3 29:3 29:3 29:3 29:3 29:3 29:3 29:3 29:4 29:4 29:4 29:4 29:4 29:4 29:4 29:4 29:5 29:5 29:5 29:5 29:6 29:10 29:10 29:11 29:11 29:11-15 29:13 29:17 29:17 29:17 29:17-20 29:18 29:18 29:18 29:18 29:19 29:19 29:19 29:20 29:20 30:1-19 30:1-26 30:1-31:18 30:3 30:4 30:5 30:5 30:5 30:5 30:5-9 30:6 30:9 30:11 30:12 30:13 30:14-16 30:15 30:17 30:17 30:18 30:19 30:19 30:20 30:21 30:21 30:21 30:24 31:1-18 31:3 31:3 31:3 31:3 31:3-14 31:6 31:6 31:8 31:8 31:9 31:9 31:10 31:12 31:12 31:14 31:14 31:16 31:16 31:18 32:1 32:1 32:1-32 32:2 32:2 32:2 32:2 32:3 32:3 32:4 32:6 32:7 32:7 32:7-10 32:8 32:8 32:18 32:18 32:18 32:19 32:21 32:21 32:23 32:23 32:24 32:25 32:26 32:27 32:27 32:29 32:30 32:30 33:1-9 33:1-33 33:1-39:29 33:2 33:2 33:2 33:2-20 33:2-20 33:3 33:4 33:5 33:7 33:8 33:9 33:9 33:9 33:10 33:11 33:11 33:11 33:16 33:20 33:21 33:21 33:21 33:21 33:21 33:22 33:22 33:22 33:23-33 33:24 33:25 33:26 33:30 33:31 33:31 33:31 33:32 33:33 34 34:1-10 34:1-31 34:1-31 34:2 34:2 34:2 34:2-4 34:2-6 34:3 34:3 34:4 34:4 34:4 34:4 34:5 34:5 34:5 34:5 34:6 34:7 34:11-16 34:12-14 34:13 34:13 34:13 34:13 34:13-15 34:14 34:14 34:14 34:16 34:16 34:16 34:17 34:17 34:17 34:18 34:20 34:21 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23 34:23-26 34:23-27 34:23-31 34:24 34:24 34:24 34:24 34:24 34:24 34:24 34:24 34:24 34:24 34:25 34:25 34:25 34:25 34:25 34:26 34:26 34:27 34:28 34:28 34:28 34:29 34:31 35:1-15 35:1-15 35:2 35:3 35:3-15 35:5 35:5 35:5 35:9 35:9 35:13 35:13 35:15 36:1-15 36:1-38 36:4 36:5 36:5 36:5 36:8 36:9-11 36:11 36:12 36:12-14 36:13 36:13 36:15 36:16-21 36:20 36:20 36:21 36:21 36:22 36:22 36:22 36:22 36:22-33 36:23 36:23 36:23 36:24 36:25 36:25 36:25 36:25 36:25 36:25-27 36:25-27 36:25-32 36:26 36:26 36:26 36:26 36:26 36:26 36:27 36:27 36:28 36:28 36:28 36:30 36:31 36:31 36:31 36:31 36:31 36:33 36:33-36 36:33-36 36:34-38 36:35 36:35 36:36 37:1 37:1 37:1 37:1-14 37:1-14 37:1-14 37:1-28 37:1-28 37:1-28 37:2 37:3 37:3 37:3 37:9 37:9-14 37:10 37:10 37:10 37:11 37:11 37:11 37:11 37:11 37:12 37:12 37:13 37:15 37:15 37:15-28 37:16 37:16 37:16 37:16 37:16-19 37:16-22 37:16-24 37:17 37:17 37:19 37:19 37:21 37:21 37:21 37:21 37:21 37:22 37:22 37:22 37:22 37:23-28 37:24 37:24 37:24 37:24 37:24 37:24 37:24 37:24 37:25 37:25 37:26 37:26 37:26 37:26-28 37:27 37:27 37:27 37:27 37:27 37:27 37:27 37:27 37:28 38:1-23 38:1-23 38:1-39:29 38:1-39:29 38:1-39:29 38:1-39:29 38:1-39:29 38:1-39:29 38:2 38:2 38:3 38:3 38:3 38:4 38:4 38:4 38:5 38:5 38:6 38:7 38:7-23 38:8 38:8 38:9 38:10 38:11 38:11 38:11 38:11 38:12 38:12 38:12 38:12 38:13 38:13 38:13 38:14 38:16 38:16 38:17 38:18 38:18-22 38:19 38:20 38:20 38:20 38:21 38:22 38:22 38:22 39:1-29 39:1-29 39:9 39:9 39:10 39:10 39:10 39:17 39:17 39:17 39:17 39:17 39:17-20 39:17-20 39:18 39:18 39:23-29 39:25 39:28 39:29 39:29 39:29 39:29 39:29 40 40:1-49 40:1-42:20 40:1-43:12 40:1-43:27 40:1-44:31 40:1-44:31 40:1-44:31 40:1-48:35 40:2 40:2 40:3 40:3 40:3 40:3 40:5 40:5 40:5 40:5 40:7 40:8 40:26 40:26 40:28 40:31-34 40:40 40:44-46 41:1-26 41:1-26 41:3 41:13 41:22 42:1-20 42:1-44:31 42:4 42:16 42:20 43:1 43:1-8 43:1-12 43:1-27 43:1-27 43:2 43:2 43:2 43:2 43:2 43:2 43:2 43:2 43:3 43:3 43:4 43:4 43:5 43:7 43:7 43:7 43:7 43:7 43:7 43:12 43:12 43:13 43:13 43:15 43:16 43:18 43:19 43:21 43:22 44:1-31 44:1-46:24 44:2 44:2 44:3 44:3 44:4 44:6 44:7 44:7 44:7 44:9 44:10 44:11 44:16 44:16 44:17 44:18 44:19 44:21 44:23 44:23 44:25 44:29 44:30 45:1 45:1-25 45:1-25 45:1-25 45:2 45:2 45:3 45:4 45:5 45:6 45:7 45:8 45:8 45:9 45:11 46:1 46:1-24 46:2 46:4 46:8 46:16-18 47:1 47:1 47:1 47:1 47:1-12 47:1-12 47:1-23 47:1-23 47:1-23 47:4 47:7 47:8 47:9 47:9 47:9 47:10 47:10 47:10 47:10 47:12 47:12 47:12 47:12 47:15 47:19 47:23 48:1-35 48:1-35 48:1-35 48:1-35 48:8-13 48:21 48:23-28 48:30-35 48:31 48:32 48:33 48:34 48:35 48:35 48:35
Daniel
1:1 1:1 1:1 1:1 1:1-21 1:1-21 1:1-2:49 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:8 1:8-15 1:8-16 1:9 1:17 1:17 1:19 1:19 1:20 1:20 1:21 1:21 1:21 2 2:1-49 2:1-49 2:4 2:5 2:5 2:8 2:10 2:12 2:14 2:15 2:16 2:16 2:16 2:17 2:18 2:19 2:20 2:21 2:21 2:21 2:21 2:21 2:22 2:22 2:22 2:23 2:24 2:24-45 2:25 2:26 2:27 2:29 2:29 2:29 2:29 2:30 2:30 2:30 2:31 2:32 2:32 2:32 2:32-38 2:33 2:33 2:33 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:34 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:37 2:37 2:37 2:37 2:37 2:37 2:38 2:38 2:38 2:38 2:38 2:38 2:38 2:38 2:38 2:38 2:41 2:41 2:41 2:41 2:41-43 2:41-44 2:42 2:42 2:42 2:42 2:43 2:43 2:43 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:44 2:45 2:45 2:45 2:45 2:45 2:45 2:45 2:47 2:47 2:47 2:47 2:48 2:48 2:49 3:1 3:1-6 3:1-30 3:1-30 3:2 3:6 3:6 3:6 3:9 3:12 3:12 3:12 3:12 3:12 3:12 3:12-18 3:14 3:15 3:15 3:18 3:19 3:19-30 3:20 3:24 3:24 3:25 3:25 3:26 3:27 3:27 3:27 3:28 3:28 3:28 3:29 4:1 4:1 4:1-3 4:1-18 4:1-37 4:3 4:8 4:9 4:9 4:10 4:10-12 4:11 4:12 4:12 4:13 4:13 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:18 4:20-22 4:22 4:23 4:23 4:23 4:24 4:25 4:26 4:27 4:27 4:29 4:30 4:30 4:30 4:30 4:30 4:31 4:31 4:31 4:31-34 4:31-34 4:32 4:32 4:32 4:33 4:33 4:33 4:33 4:34 4:34 4:34 4:34-37 4:34-37 4:35 4:35 4:35 4:35 4:35 4:36 4:36 4:37 4:37 4:37 5:1 5:1 5:1-5 5:1-31 5:1-31 5:1-31 5:1-31 5:1-31 5:1-31 5:2 5:2 5:2 5:2 5:2 5:2 5:2-4 5:3 5:4 5:4 5:6 5:6 5:6 5:9 5:9 5:12 5:17 5:18 5:19 5:19 5:23 5:25 5:26 5:26-28 5:27 5:27 5:27 5:28 5:28 5:28-31 5:29 5:29 5:30 5:30 5:30 5:30 5:31 5:31 5:31 6:1-3 6:1-28 6:2 6:2 6:4 6:5 6:6 6:6 6:7 6:7 6:7 6:7-9 6:8 6:8 6:10 6:10 6:10 6:12 6:12 6:14 6:14 6:15 6:15 6:15 6:15 6:17 6:17 6:24 6:24 6:27 6:27 6:28 6:28 6:28 7 7:1 7:1 7:1 7:1 7:1-28 7:1-28 7:1-28 7:2 7:2 7:2 7:2 7:2 7:3 7:3 7:3 7:3 7:3 7:4 7:4 7:4-7 7:4-7 7:4-7 7:5 7:5 7:6 7:7 7:7 7:7 7:7 7:7 7:7 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:8 7:9 7:9 7:9 7:9 7:9 7:9 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:10 7:11 7:11 7:12 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:13 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14-18 7:15 7:17 7:17 7:18 7:18 7:19 7:20 7:20 7:20 7:20 7:20 7:21 7:21 7:21 7:21 7:21 7:21 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:23 7:23 7:24 7:24 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 7:27 7:27 7:27 7:27 7:27 7:27 7:27 7:28 7:28 7:28 8:1 8:1-3 8:1-14 8:1-27 8:2 8:2 8:2-27 8:3 8:3 8:3-7 8:4 8:4 8:5 8:6 8:7 8:8 8:8 8:8 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9-12 8:10 8:10 8:10 8:10 8:10 8:10-26 8:11 8:11 8:11 8:11 8:11-13 8:12 8:12 8:12 8:12 8:12 8:13 8:13 8:13 8:13 8:13 8:14 8:14 8:14 8:14 8:14 8:14 8:16 8:16 8:16 8:16 8:16 8:16 8:17 8:17 8:17 8:18 8:19 8:19 8:20 8:20 8:20-22 8:20-22 8:21 8:21 8:22 8:22 8:22 8:22 8:23 8:23 8:23 8:23 8:23 8:23 8:23-25 8:24 8:24 8:24 8:25 8:25 8:25 8:25 8:25 8:25 8:25 8:26 8:26 8:26 8:26 8:27 8:27 9:1 9:1 9:1 9:1-27 9:1-27 9:1-27 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:3 9:3-19 9:3-19 9:3-19 9:3-20 9:5 9:5 9:7 9:7-14 9:8 9:11 9:11 9:12 9:12 9:12 9:12 9:12 9:13 9:14 9:14 9:14 9:16 9:16 9:17 9:17 9:18 9:18 9:18 9:18 9:19 9:19 9:19 9:19 9:20 9:20 9:20-27 9:20-27 9:21 9:21 9:21 9:21 9:21 9:21 9:21 9:21 9:21 9:21 9:22 9:23 9:23 9:23 9:23 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24-27 9:24-27 9:25 9:25 9:25 9:25 9:25 9:25 9:25 9:25 9:25-27 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:26 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 10:1 10:1 10:1 10:1 10:1 10:1-21 10:1-12:13 10:2 10:2 10:2 10:2 10:3 10:3 10:3 10:3 10:4 10:4 10:4 10:5 10:5 10:5 10:5 10:5 10:5 10:6 10:6 10:6 10:6 10:6 10:7 10:7 10:8 10:10 10:11 10:11 10:12 10:12 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:14 10:14 10:14 10:14 10:15 10:15 10:16 10:16 10:18 10:18 10:20 10:20 10:20 10:20 10:20 10:21 10:21 10:21 10:21 10:21 10:21 11:1-45 11:1-45 11:1-45 11:2 11:2 11:2-4 11:3 11:3 11:3 11:4 11:5 11:5-20 11:6 11:6 11:8 11:8 11:8 11:9 11:10 11:10 11:13 11:13 11:14 11:14 11:14 11:14 11:16 11:16 11:16 11:16 11:16 11:16 11:16 11:19 11:21 11:21 11:21-45 11:22 11:22 11:22 11:22 11:22 11:22 11:22 11:22-24 11:23 11:23 11:23 11:23 11:23-31 11:24 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:27 11:27 11:27 11:28 11:28 11:28 11:29 11:29 11:29 11:29 11:30 11:30 11:30 11:30 11:30 11:30 11:30 11:30 11:30 11:30 11:30 11:30-38 11:31 11:31 11:31 11:31 11:31 11:31 11:31 11:32 11:32 11:32 11:32 11:32 11:32 11:32-37 11:32-45 11:32-45 11:33 11:33 11:33-35 11:33-35 11:34 11:35 11:35 11:35 11:35 11:35 11:35 11:35 11:35 11:35-38 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:36 11:37 11:37 11:37 11:37 11:37 11:37 11:40 11:40 11:40 11:40 11:40 11:40 11:40-43 11:41 11:41 11:41 11:41 11:41 11:41 11:41 11:41 11:42 11:42 11:42 11:42 11:42 11:43 11:43 11:44 11:44 11:45 11:45 11:45 11:45 11:45 11:45 11:45 11:45 11:45 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1-3 12:1-13 12:1-13 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:4 12:4 12:4 12:4 12:4 12:4 12:4 12:5 12:5 12:6 12:6 12:6 12:6 12:6 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:8 12:8-12 12:9 12:9 12:9 12:9 12:10 12:10 12:11 12:11 12:11 12:11 12:11 12:11 12:11 12:11 12:11 12:11 12:12 12:12 12:12 12:13 12:13 12:13
Hosea
1:1 1:1 1:1 1:1-11 1:1-3:5 1:2 1:2 1:2 1:2 1:2 1:2-9 1:2-11 1:4 1:4 1:4 1:5 1:7 1:7 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 2:1 2:1-23 2:2 2:2 2:2-5 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8-13 2:9 2:9 2:9 2:9 2:10 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:21 2:21 2:21-23 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 3:1-5 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 4:1 4:1 4:1 4:1 4:1 4:1-19 4:2 4:2 4:3 4:3 4:3 4:3 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:8 4:8 4:9 4:9 4:9 4:11 4:11 4:12 4:12 4:13 4:13 4:13 4:13 4:14 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:16 4:17 4:17 4:17 4:18 4:18 4:18 5:1 5:1-5 5:2 5:2 5:2 5:3 5:3-14 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:7 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:10 5:12 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 6:1 6:1 6:1 6:1 6:1 6:1 6:1-3 6:1-3 6:1-11 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:4 6:4 6:4 6:4 6:4 6:5 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:6-8 6:7 6:8 6:8 6:9 6:10 6:11 7:1 7:1 7:1 7:1-16 7:4 7:5 7:7 7:7 7:8 7:9 7:9 7:9 7:9 7:10 7:10 7:10 7:11 7:11 7:11 7:11 7:11 7:11 7:11 7:12 7:13 7:13 7:13 7:14 7:14 7:14 7:15 7:16 7:16 8:1 8:1 8:1 8:1 8:1 8:1 8:1-14 8:2 8:3 8:4 8:4 8:4 8:4 8:4 8:4 8:7 8:7 8:7 8:7 8:7-9 8:8 8:9 8:9 8:9 8:9 8:11 8:11 8:11 8:11 8:11 8:11 8:12 8:13 8:13 8:13 8:13 8:14 8:14 8:14 9:1 9:1-17 9:3 9:3 9:3 9:3 9:3 9:3 9:3 9:4 9:4 9:5 9:6 9:6 9:6 9:6 9:7 9:7 9:7 9:7 9:7 9:7 9:8 9:8 9:9 9:9 9:9 9:9 9:9 9:10 9:10 9:10 9:10 9:10 9:10 9:11 9:11 9:11 9:12 9:12 9:12 9:12 9:15 9:15 9:15 9:16 9:16 10:1 10:1 10:1 10:1 10:1 10:1 10:1-15 10:2 10:3 10:4 10:4 10:5 10:5 10:5 10:6 10:6 10:7 10:7 10:7 10:8 10:8 10:8 10:8 10:8 10:11 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:12 10:12 10:12 10:13 10:13 10:14 10:14 10:14 10:14 10:14 10:15 10:15 10:15 10:15 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1-12 11:3 11:3 11:3 11:3-12 11:4 11:4 11:4 11:5 11:5 11:5 11:8 11:8 11:8 11:8 11:8 11:8 11:8 11:8 11:8 11:10 11:11 11:11 11:11 11:11 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1-14 12:2 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:4 12:4 12:4 12:4 12:4 12:4 12:4 12:4 12:5 12:5 12:5 12:6 12:7 12:7 12:7 12:8 12:8 12:8 12:9 12:9 12:9 12:11 12:11 12:11 12:11 12:12 12:12 12:13 13:1 13:1 13:1 13:1-16 13:2 13:2 13:2 13:3 13:3 13:3 13:3 13:4 13:4 13:4 13:4 13:5 13:5 13:5 13:5 13:6 13:7 13:7 13:7 13:7 13:7 13:8 13:8 13:9 13:9 13:10 13:10 13:11 13:11 13:13 13:13 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:15 13:15 13:15 13:15 13:15 13:16 13:16 14:1 14:1-9 14:2 14:2 14:2 14:2 14:2 14:2 14:2-8 14:3 14:3 14:4 14:4 14:4 14:5 14:5 14:5 14:5 14:5 14:5 14:5-7 14:6 14:6 14:6 14:6 14:7 14:7 14:8 14:9
Joel
1:1-20 1:2 1:2 1:2 1:2-7 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:6 1:7 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:16 1:18 1:20 2:1 2:1 2:1 2:1 2:1-11 2:1-11 2:1-11 2:1-32 2:2 2:2 2:2 2:2 2:4 2:4 2:5 2:5-7 2:6 2:6 2:6 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:12-17 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:18 2:18 2:18 2:18 2:18-3:21 2:20 2:20 2:20 2:20 2:21 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23-28 2:24 2:25 2:26 2:26 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:29 2:30 2:31 2:31 2:31 2:31 2:31 2:31 2:32 2:32 2:32 2:32 2:32 3:1 3:1 3:1 3:1 3:1-21 3:1-21 3:1-21 3:1-21 3:1-21 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:6 3:6 3:6 3:6-8 3:9 3:9 3:9 3:9-17 3:10 3:11 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:21
Amos
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-15 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:9 1:9 1:9 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13-15 1:14 1:14 1:15 1:15 1:15 2:1 2:1-16 2:2 2:2 2:2 2:3 2:3 2:4 2:5 2:6 2:7 2:7 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:12 2:12 2:12 2:12 2:14 2:14 2:16 3:1-15 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:4 3:4 3:4 3:4 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:11 3:12 3:12 3:13 3:13 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-13 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:5 4:5 4:6 4:6 4:6 4:6-10 4:6-11 4:6-11 4:6-11 4:7 4:7 4:7 4:8 4:9 4:9 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:13 4:13 4:13 4:13 5:1-27 5:4 5:4 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:7 5:7 5:8 5:8 5:8 5:8 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:14 5:14 5:15 5:15 5:16 5:16 5:16 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:20 5:21 5:21 5:21 5:21-24 5:22 5:22 5:22 5:23 5:23 5:24 5:25 5:25 5:25 5:25 5:25 5:25 5:26 5:26 5:26 5:26 5:26 5:27 5:27 5:27 5:27 5:27 5:27 5:27 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1-6 6:1-14 6:2 6:2 6:3 6:3 6:3 6:4 6:4 6:4 6:4 6:4 6:5 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:7 6:8 6:8 6:8 6:8 6:9 6:9 6:10 6:10 6:12 6:13 6:14 6:14 6:14 6:14 7:1 7:1-9 7:1-9 7:4 7:4 7:7 7:7 7:7 7:8 7:8 7:8 7:8 7:9 7:9 7:9 7:10-13 7:10-17 7:10-17 7:12 7:12 7:12 7:13 7:13 7:13 7:13 7:14 7:14 7:14 7:14 7:14 7:14 7:15 7:15 7:15 7:16 7:16 7:16 7:16 7:16 7:16 7:16 8:1 8:1 8:1-14 8:2 8:2 8:2 8:2 8:2 8:3 8:3 8:4-7 8:5 8:5 8:5 8:5 8:5 8:6 8:6 8:7 8:8 8:8 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:10 8:10 8:10 8:11 8:11 8:11 8:11 8:11 8:12 8:14 8:14 8:14 8:14 8:14 9:1 9:1-6 9:1-15 9:2 9:2 9:2 9:2 9:2 9:2 9:3 9:3 9:3 9:4 9:5 9:5 9:6 9:7 9:7 9:7 9:7 9:7 9:7-10 9:8 9:9 9:9 9:9 9:9 9:9 9:11 9:11 9:11 9:11 9:11 9:11 9:11 9:11 9:11 9:11-15 9:11-15 9:11-15 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:15 9:15
Obadiah
1:1-3 1:1-6 1:1-9 1:1-21 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10-13 1:10-13 1:10-14 1:10-16 1:10-17 1:10-21 1:11 1:11 1:11 1:11 1:11-13 1:11-13 1:11-14 1:11-16 1:12 1:12 1:12 1:12 1:12 1:12 1:12-18 1:13 1:14 1:14 1:15 1:15 1:15 1:15-19 1:16 1:16 1:16 1:17 1:17-21 1:18 1:18 1:19 1:19 1:20 1:20
Jonah
1:1 1:1-17 1:1-17 1:2 1:3 1:3 1:3 1:3 1:5 1:6 1:9 1:13 1:14 1:16 1:17 2:1 2:1-9 2:1-10 2:2 2:2 2:2 2:2 2:3 2:4 2:4 2:4 2:5 2:5 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:9 2:9 3:1-10 3:3 3:3 3:3 3:4 3:5 3:5-10 3:6 3:6 3:7 3:7 3:8 3:10 3:10 4:1 4:1-11 4:2 4:4 4:7 4:8 4:8 4:8 4:8 4:11 4:11 4:11 4:11
Micah
1:1 1:1 1:1 1:1 1:1-16 1:2 1:2 1:3 1:3 1:3 1:3 1:4 1:4 1:5 1:6 1:8 1:8 1:8 1:9 1:9 1:9 1:10 1:14 1:15 1:15 1:16 1:16 1:16 1:16 2:1 2:1 2:1 2:1 2:1 2:1 2:1-13 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3-5 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:13 3:1 3:1-3 3:1-12 3:2 3:2 3:3 3:3 3:3 3:4 3:4 3:5 3:5 3:5 3:6 3:6 3:6 3:7 3:7 3:7 3:8 3:9 3:9-11 3:10 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 4:1 4:1 4:1 4:1 4:1 4:1 4:1-3 4:1-4 4:1-13 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8-10 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10-13 4:11 4:11 4:11-13 4:11-13 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 5:1-3 5:1-15 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-5 5:3 5:3 5:3 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:8 5:8 5:10 5:10 5:10 5:10 5:11 5:11-13 6:1 6:1-16 6:2 6:2 6:2 6:2 6:2 6:2 6:3 6:3 6:3 6:3 6:3 6:4 6:4 6:4 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:6-8 6:6-8 6:6-8 6:6-8 6:6-8 6:7 6:7 6:7 6:8 6:8 6:8 6:8 6:8 6:8 6:9 6:9 6:9 6:13 6:13 6:13 6:14 6:14 6:15 6:15 6:16 6:16 7:1 7:1 7:1 7:1-20 7:2 7:2 7:2 7:2 7:3 7:4 7:4 7:5 7:5 7:6 7:6 7:7 7:8 7:8 7:8 7:8 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:9 7:10 7:10 7:10 7:12 7:14 7:14 7:14 7:14 7:14 7:14 7:15 7:16 7:17 7:18 7:18 7:18 7:18 7:18 7:18 7:18 7:18 7:18 7:18 7:18-20 7:19 7:19 7:19 7:20
Nahum
1:1 1:1-15 1:2 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9-11 1:9-12 1:9-13 1:10 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:14 1:14 1:14 1:15 1:15 1:15 2:1 2:1 2:1 2:1 2:1-13 2:2 2:2 2:2 2:4-6 2:6 2:7 2:7 2:8 2:8 2:9 2:10 2:10 2:10 2:10 2:10 2:11-13 2:13 2:13 3:1-19 3:1-19 3:2 3:2 3:2 3:3 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8-10 3:8-12 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:11 3:11 3:12 3:13 3:13 3:13 3:13 3:15 3:15 3:15 3:15-17 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:18 3:19
Habakkuk
1:1-17 1:1-17 1:2 1:3 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6-8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12-17 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14-16 1:15 1:15 1:15 1:15-17 1:16 1:16 1:17 2:1 2:1 2:1 2:1 2:1 2:1 2:1-20 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:8 2:8 2:8 2:8 2:9 2:11 2:11 2:11 2:12 2:12 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:15 2:16 2:16 2:16 2:17 2:17 2:18 2:18 2:19 2:19 2:20 2:20 2:20 2:20 3:1 3:1-19 3:1-19 3:1-19 3:1-19 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:4 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:8 3:8 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:13 3:13 3:13 3:14 3:14 3:14 3:16 3:16 3:16 3:16-18 3:16-19 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19
Zephaniah
1:1 1:1 1:1-18 1:1-18 1:1-18 1:2 1:3 1:4 1:4 1:4-12 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:12 1:12 1:12 1:12 1:12 1:13 1:14 1:15 1:15 2:1 2:1 2:1-15 2:1-15 2:2 2:3 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:8 2:8 2:8 2:8 2:8 2:8-10 2:9 2:9 2:9 2:10 2:10 2:13 2:13 2:13-15 2:14 2:15 2:15 2:15 3:1-20 3:2 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:6 3:7 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:11 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:14 3:14 3:15 3:15 3:15-19 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20
Haggai
1:1 1:1 1:1 1:1 1:1 1:1 1:1-15 1:1-15 1:2 1:2 1:2 1:2-11 1:4 1:4 1:4-8 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6-11 1:7 1:8 1:9 1:9 1:9-11 1:9-11 1:10 1:10 1:12 1:12-15 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:15 2:1 2:1-9 2:1-9 2:2 2:2 2:3 2:3 2:3 2:4 2:4 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10-19 2:10-19 2:11 2:12-14 2:13 2:15 2:15-18 2:15-19 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 2:18 2:19 2:19 2:20-23 2:20-23 2:21 2:21 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:23
Zechariah
1:1 1:1 1:1 1:1 1:1 1:1 1:1-6 1:1-17 1:1-6:15 1:3 1:4 1:4 1:6 1:7 1:7 1:7 1:7-17 1:8 1:8 1:8 1:8-6:15 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:17 1:18 1:18-21 1:19 1:21 2:1 2:1 2:1 2:1-13 2:2 2:2-5 2:3 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6-13 2:7 2:7 2:7 2:7-9 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10-13 2:10-13 2:11 2:11 2:11 2:11 2:12 2:12 2:13 2:13 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-5 3:1-9 3:1-10 3:1-10 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3-5 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 4:1 4:1-14 4:1-14 4:2 4:2 4:2 4:2 4:3 4:3 4:4 4:4 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7-10 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 5:1-4 5:2 5:3 5:3 5:4 5:4 5:4-11 5:5 5:5-11 5:6 5:7 5:8 5:8 5:8 5:9 5:9 5:10 5:10 5:11 5:11 6:1 6:1 6:1-8 6:1-8 6:2 6:3 6:3 6:4 6:5 6:7 6:8 6:8 6:9-15 6:11 6:11 6:11-13 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:14 7:1 7:1-14 7:2 7:3 7:3 7:3 7:3 7:3 7:3 7:3 7:5 7:5 7:6 7:7 7:7 7:9 7:9-14 7:10 7:11 7:12 7:12 7:12 7:14 8:1-23 8:2 8:2-2 8:3 8:4 8:4 8:5 8:5 8:5 8:6 8:6 8:6 8:7 8:8 8:9 8:10 8:10 8:10 8:12 8:12 8:13 8:13 8:13 8:13 8:13 8:16 8:16 8:16 8:16 8:17 8:17 8:19 8:20-23 8:20-23 8:21 8:21 8:21-23 8:22 8:22 8:23 8:23 8:23 8:23 8:23 9:1 9:1 9:1 9:1 9:1-8 9:1-8 9:1-17 9:2 9:3 9:3 9:3 9:5 9:5 9:6 9:7 9:8 9:8 9:8 9:8 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9 9:9-10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:10 9:11 9:11 9:11 9:11 9:11 9:11 9:11 9:11-17 9:12 9:12 9:12 9:12 9:12 9:13 9:13 9:13 9:14 9:14 9:14 9:15 9:15 9:16 9:16 9:16 9:17 9:17 9:17 10:1 10:1 10:1 10:1-12 10:2 10:2 10:2 10:2 10:2 10:2 10:3 10:3 10:3 10:3 10:3 10:4 10:5 10:5 10:5 10:6 10:6 10:7 10:7 10:8 10:8 10:8-12 10:9 10:9 10:9-11 10:10 10:10 10:10 10:10 10:11 11:1 11:1-17 11:1-17 11:2 11:2 11:2 11:3 11:4 11:4 11:4 11:5 11:5 11:5 11:5 11:5 11:6 11:6 11:7 11:7 11:7 11:7 11:7 11:8 11:8 11:9 11:10 11:10 11:10 11:11 11:11 11:11 11:12 11:12 11:12 11:12 11:12 11:12 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:14 11:14 11:16 11:17 11:17 12:1 12:1-14 12:1-14:21 12:1-14:21 12:1-14:21 12:2 12:2 12:2 12:2 12:2 12:2 12:2-9 12:2-9 12:2-10 12:2-14 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3-6 12:4 12:4 12:5 12:6 12:6 12:6 12:6 12:6 12:6 12:7 12:8 12:8 12:8 12:8 12:8 12:9 12:9 12:9 12:9 12:9 12:9 12:9-14 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10-12 12:10-12 12:10-13 12:10-14 12:10-14 12:10-14 12:10-14 12:10-14 12:10-14 12:10-14 12:10-14 12:10-14 12:11 12:12-14 12:13 12:14 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1-9 13:2 13:2 13:2 13:2 13:2 13:2 13:2 13:3 13:3 13:3 13:3 13:4 13:4 13:4 13:4 13:4 13:6 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:8 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 13:9 14:1-3 14:1-4 14:1-4 14:1-5 14:1-21 14:1-21 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2 14:2-4 14:2-4 14:2-9 14:3 14:3 14:3 14:3 14:3 14:3 14:3 14:3 14:3-9 14:3-11 14:4 14:4 14:4 14:4 14:4 14:4 14:4 14:4 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:5 14:6 14:6-9 14:7 14:7 14:8 14:8 14:8 14:8 14:8 14:8 14:8 14:8 14:8 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9 14:9-21 14:10 14:11 14:11 14:11 14:11 14:11 14:12 14:12 14:12-19 14:13 14:13 14:13 14:14 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16-19 14:16-19 14:16-20 14:16-20 14:16-21 14:17 14:17 14:17-19 14:18 14:18 14:19 14:19 14:19-21 14:20 14:20 14:20 14:21 14:21 14:21
Malachi
1:1 1:1 1:1 1:1-4 1:1-5 1:1-14 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6-2:9 1:7 1:7 1:7 1:7-14 1:8 1:8 1:8 1:8 1:8 1:8 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:13 1:13 1:14 2:1-17 2:2 2:3 2:4 2:4 2:4-6 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:9 2:10 2:10 2:10 2:10 2:10 2:10-16 2:11 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17-3:6 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-6 3:1-10 3:1-18 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7-12 3:8 3:10 3:10 3:11 3:12 3:13 3:13-4:6 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-3 4:1-3 4:1-3 4:1-6 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4-6 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6
Matthew
1:1 1:1 1:1 1:1-16 1:1-17 1:1-17 1:1-17 1:3 1:3 1:4 1:5 1:5 1:5 1:6 1:11 1:12 1:12 1:12 1:12 1:13-15 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:18 1:18 1:18 1:18-21 1:18-25 1:18-25 1:19 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:22 1:23 1:23 1:23 1:25 1:25 2:1 2:1-6 2:1-12 2:1-12 2:2 2:2 2:2 2:4 2:4 2:5 2:6 2:6 2:6 2:6 2:7-12 2:8 2:9 2:11 2:11 2:11 2:13 2:13 2:13-15 2:13-23 2:13-23 2:13-23 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:17 2:17 2:17 2:18 2:20 2:20 2:22 2:22 2:22 2:22 2:23 2:23 3:1 3:1 3:1 3:1 3:1-6 3:1-12 3:1-12 3:1-12 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:5 3:6 3:6 3:7 3:7 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10-12 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:13-15 3:13-17 3:13-17 3:13-17 3:13-17 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 4:1 4:1 4:1-11 4:1-11 4:1-11 4:1-11 4:2 4:3 4:3 4:4 4:4 4:4 4:5 4:5 4:6 4:7 4:7 4:7 4:8 4:8-10 4:9 4:10 4:10 4:10 4:11 4:11 4:11 4:12 4:12 4:12-17 4:12-22 4:12-25 4:13 4:13 4:13 4:13 4:13 4:13 4:13-16 4:13-17 4:15 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18-22 4:18-22 4:19 4:19 4:19 4:20 4:21 4:22 4:23 4:23 4:23 4:23-25 4:23-25 4:25 4:25 5:1 5:1 5:1 5:1-16 5:2 5:2 5:3 5:3 5:3 5:3 5:3 5:3 5:3-11 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:13-16 5:14 5:14 5:14 5:14-16 5:14-16 5:14-16 5:14-16 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17-19 5:17-19 5:17-20 5:17-48 5:17-48 5:17-48 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:20 5:20 5:20 5:20-48 5:21 5:21-25 5:21-26 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22-24 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:24 5:24 5:24 5:25 5:25 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25:18 25:19 25:19 25:19 25:19-29 25:21 25:21 25:21 25:21 25:23 25:23 25:23 25:23 25:25 25:27 25:28 25:28 25:29 25:29 25:30 25:30 25:30 25:30 25:31 25:31 25:31 25:31 25:31 25:31 25:31-46 25:31-46 25:31-46 25:32 25:32 25:32 25:32 25:32 25:32 25:33 25:33 25:33 25:33 25:34 25:34 25:34 25:34 25:34 25:34 25:34 25:34-40 25:35 25:35 25:35 25:35-37 25:35-45 25:36 25:36 25:36 25:36 25:40 25:40 25:40 25:40 25:40 25:40 25:40 25:41 25:41 25:41 25:41 25:41 25:41 25:43 25:45 25:45 25:45 25:45 25:45 25:46 25:46 25:46 25:46 25:46 25:46 26:1 26:1 26:1-5 26:1-16 26:1-16 26:1-75 26:2 26:3 26:5 26:6 26:6-13 26:7 26:7-12 26:8 26:10 26:11-31 26:13 26:13 26:14 26:15 26:15 26:15 26:15 26:17-30 26:17-30 26:22 26:23 26:24 26:25 26:26 26:26 26:27 26:27 26:27 26:28 26:28 26:28 26:29 26:29 26:29 26:29 26:30 26:30 26:30 26:30 26:31 26:31 26:31 26:31 26:31-35 26:31-35 26:32 26:32 26:32 26:33 26:33 26:34 26:36 26:36-46 26:36-46 26:37 26:38 26:38 26:38 26:39 26:39 26:39 26:40-43 26:41 26:41 26:41 26:42 26:47-56 26:47-56 26:48 26:48-50 26:49 26:50 26:51-54 26:52 26:52 26:52 26:52 26:52 26:53 26:53 26:53 26:54 26:55 26:55 26:56 26:56 26:56 26:57 26:57-75 26:57-75 26:58 26:58 26:59 26:59 26:59 26:59 26:59 26:59 26:60 26:60 26:60 26:62 26:63 26:63 26:63 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:64 26:65 26:67 26:67 26:67 26:67 26:67 26:67 26:68 26:68 26:69 26:69 26:69 26:70 26:70 26:70 26:71 26:71 26:71 26:72 26:72 26:73 26:73 26:73 26:74 26:75 26:75 26:75 26:75 27:1 27:1 27:1 27:1 27:1 27:1-10 27:2 27:3 27:3-10 27:4 27:5 27:6 27:6 27:7 27:8 27:8 27:9 27:9 27:9 27:9 27:9 27:9 27:10 27:10 27:10 27:11 27:11-26 27:12 27:13 27:14 27:14 27:17 27:19 27:19 27:20 27:20-25 27:23 27:24 27:24 27:24 27:25 27:25 27:25 27:26 27:26 27:27-33 27:28 27:28 27:28 27:29 27:29 27:29 27:30 27:30 27:30 27:32 27:32-50 27:34 27:34-50 27:35 27:37 27:37 27:38 27:38 27:39 27:39 27:39 27:39 27:39 27:39 27:40 27:41 27:41-43 27:42 27:42 27:42 27:42 27:42 27:43 27:43 27:43 27:44 27:44 27:45 27:45 27:46 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Mark
1:1-8 1:1-8 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:7 1:9-11 1:9-11 1:10 1:10 1:11 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14-20 1:14-20 1:15 1:16 1:17 1:18 1:20 1:20 1:21-28 1:21-39 1:24 1:24 1:24 1:24 1:25 1:26 1:27 1:29 1:29 1:29 1:29 1:29-31 1:29-34 1:29-34 1:31 1:31 1:31 1:31 1:35 1:35 1:35 1:35 1:35-39 1:35-39 1:35-39 1:38 1:40 1:40-45 1:40-45 1:40-45 1:40-45 1:41 1:41 1:42 1:43 1:43 1:45 1:45 1:45 1:45 2:1-12 2:1-12 2:1-12 2:1-12 2:2 2:2 2:2 2:5-9 2:6 2:13 2:13-17 2:14 2:14 2:14-17 2:17 2:18 2:18-22 2:23 2:23-28 2:23-28 2:23-28 2:25 2:25 2:26 2:27 2:28 2:28 3:1-6 3:1-7 3:1-12 3:1-12 3:2 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:7 3:7 3:7-12 3:8 3:9 3:11 3:11 3:13-19 3:13-19 3:17 3:17 3:18 3:20 3:20 3:20 3:20-30 3:20-30 3:21 3:21 3:21 3:21 3:22 3:23 3:27 3:28 3:29 3:29 3:30 3:30 3:31 3:31-35 3:31-35 3:32 3:34 3:35 4:1 4:1-9 4:1-32 4:1-34 4:1-34 4:3 4:3-8 4:3-9 4:3-9 4:3-9 4:4 4:4 4:4 4:5 4:6 4:7 4:7 4:8 4:9 4:9 4:9 4:10 4:11 4:11 4:12 4:12 4:13-20 4:14 4:14 4:14-20 4:14-20 4:14-20 4:15 4:15 4:15 4:16 4:16 4:16 4:17 4:17 4:18 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:21 4:21-25 4:22 4:23 4:24 4:24 4:26 4:26 4:26-28 4:26-29 4:26-29 4:27 4:28 4:28 4:28 4:29 4:29 4:30-32 4:30-32 4:30-32 4:35-41 4:35-41 4:35-41 4:35-41 4:35-41 4:35-5:20 4:36 4:37-39 4:39 5:1-20 5:1-20 5:1-20 5:1-20 5:1-20 5:3 5:6 5:6 5:9 5:12 5:15 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:21 5:21-24 5:21-43 5:21-43 5:21-43 5:21-43 5:22-24 5:22-24 5:24-34 5:25-29 5:34 5:35-43 5:37 5:37 5:37 5:38 5:39 5:39-41 5:40 5:41 5:42 5:43 6:1 6:1-6 6:1-6 6:1-6 6:1-6 6:1-6 6:3 6:3 6:3 6:3 6:4 6:5 6:5 6:5 6:6 6:7 6:7 6:7-13 6:7-13 6:7-13 6:8 6:11 6:12 6:12 6:13 6:13 6:13 6:14 6:14 6:14 6:14 6:14 6:14 6:14 6:14 6:14-16 6:14-29 6:14-29 6:14-30 6:14-30 6:15 6:15 6:17 6:17 6:17 6:17-20 6:17-20 6:17-29 6:17-29 6:20 6:20 6:20 6:23 6:26 6:26 6:29 6:30 6:30-44 6:30-44 6:30-44 6:30-56 6:31 6:31 6:31-44 6:31-44 6:31-44 6:32 6:33 6:35 6:35 6:35 6:43 6:45 6:45 6:45 6:45-52 6:45-56 6:45-56 6:46 6:46 6:48 6:48 6:48 6:48 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10:11 10:12 10:13 10:13-16 10:13-16 10:14 10:14 10:16 10:16 10:17 10:17-31 10:17-31 10:19 10:21 10:21 10:22 10:24 10:27 10:29 10:29 10:29 10:29 10:30 10:30 10:30 10:30 10:32-34 10:32-34 10:32-45 10:32-45 10:32-45 10:35-45 10:38-40 10:38-40 10:42-45 10:42-45 10:42-45 10:44 10:45 10:45 10:46-52 10:46-52 10:46-52 10:46-52 10:49 10:49 10:50 10:50 10:51 10:51 11:1-11 11:1-11 11:2 11:9 11:10 11:11-26 11:11-26 11:12-14 11:12-14 11:12-24 11:12-26 11:15-18 11:20-26 11:22-24 11:22-24 11:23 11:23 11:23 11:24 11:24 11:25 11:25 11:25 11:26 11:26 11:27 11:27-33 11:27-12:12 12:1-12 12:1-12 12:6 12:6 12:6 12:12 12:13 12:13-34 12:13-34 12:13-40 12:14-17 12:18 12:18-27 12:23 12:24 12:26 12:28 12:28-33 12:28-34 12:29 12:29 12:29-33 12:30 12:30 12:30 12:32 12:32 12:33 12:33 12:33 12:35-37 12:35-37 12:35-37 12:36 12:37 12:38 12:38 12:38-40 12:38-40 12:41 12:41 12:41-44 12:42 12:43 12:44 12:44 13:1 13:1 13:1 13:1-37 13:1-37 13:1-37 13:3 13:5-31 13:6 13:7 13:8 13:8 13:11 13:13 13:14 13:22 13:28 13:32 13:32 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Luke
1:1 1:1-4 1:1-4 1:1-4 1:2 1:2 1:2 1:2-32 1:3 1:3 1:3 1:3 1:5 1:5 1:5 1:5-25 1:6 1:9 1:9 1:9 1:10 1:10 1:11 1:11 1:12 1:13 1:13 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:19 1:19 1:19 1:19 1:19 1:19 1:19-26 1:20 1:21 1:24 1:25 1:25 1:26 1:26 1:26 1:26-35 1:26-38 1:27 1:28 1:28 1:28 1:30 1:31 1:32 1:32 1:32 1:32 1:32 1:32 1:32 1:32 1:32 1:33 1:33 1:33 1:33 1:33 1:33 1:33 1:33 1:33 1:33 1:35 1:35 1:35 1:35 1:35 1:35 1:37 1:39 1:39 1:39 1:39-56 1:41 1:42 1:42 1:44 1:44 1:46 1:46 1:46-55 1:47 1:47 1:47 1:52 1:52 1:52 1:53 1:53 1:54 1:54 1:55 1:57 1:57-80 1:58 1:58 1:62 1:63 1:64 1:64 1:66 1:67-79 1:68 1:68 1:69 1:69 1:69 1:69 1:69 1:71 1:71 1:72 1:73 1:73 1:74 1:74 1:74 1:75 1:75 1:76 1:76 1:78 1:78 1:78 1:78 1:78 1:78 1:79 1:79 1:79 1:79 1:79 2:1 2:1 2:1 2:1 2:1 2:1-6 2:1-7 2:1-7 2:2 2:4 2:4 2:5 2:5 2:7 2:7 2:7 2:8 2:8 2:8-20 2:9 2:9-14 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:12 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:20 2:21 2:21 2:21 2:21 2:21 2:21-24 2:22 2:22 2:22 2:22-24 2:22-40 2:23 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:25 2:25-35 2:25-38 2:26 2:27 2:27 2:28 2:29 2:29 2:29 2:30 2:30 2:30 2:30 2:30 2:31 2:31 2:31 2:32 2:32 2:32 2:32 2:32 2:32 2:32 2:34 2:34 2:34 2:34 2:34-38 2:35 2:35 2:35 2:35 2:35 2:35 2:35 2:36 2:36 2:36 2:36 2:36 2:37 2:37 2:37 2:37 2:37 2:37 2:37 2:38 2:38 2:39 2:39 2:40 2:41-52 2:42 2:44 2:44 2:47 2:48 2:49 2:49 2:51 2:51 2:52 2:52 2:52 2:52 3:1 3:1 3:1 3:1 3:1 3:1-18 3:1-18 3:1-20 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:4 3:5 3:6 3:6 3:6 3:6 3:7 3:7-14 3:8 3:8 3:8-14 3:10 3:10-16 3:11 3:12 3:12 3:12 3:12-14 3:13 3:13 3:14 3:15 3:15-22 3:16 3:16 3:18 3:18-20 3:19 3:19 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:23 3:23 3:23 3:23-38 3:23-38 3:23-38 3:27 3:27 3:31 3:31 3:32 3:33 3:36 3:38 4:1 4:1 4:1 4:1-13 4:1-13 4:1-13 4:1-13 4:1-13 4:2 4:2 4:2 4:3 4:3 4:4 4:5 4:6 4:6 4:6 4:7 4:8 4:9 4:13 4:14 4:14 4:14 4:14 4:14-30 4:14-32 4:15 4:16 4:16 4:16 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9:10-17 9:10-17 9:10-17 9:10-17 9:12 9:17 9:18 9:18 9:18 9:18-26 9:18-27 9:18-27 9:22 9:23 9:23 9:23 9:23-25 9:23-27 9:24 9:24 9:25 9:25 9:25 9:25 9:26 9:26 9:26 9:27 9:27 9:27-36 9:27-36 9:28 9:28 9:28 9:28-36 9:28-36 9:28-36 9:29 9:31 9:31 9:31 9:31 9:32 9:33 9:33 9:33 9:37 9:37 9:37-43 9:37-45 9:37-45 9:37-45 9:38 9:39 9:41 9:43 9:43 9:43 9:44 9:44 9:44 9:45 9:45 9:46 9:46-48 9:46-50 9:46-50 9:47 9:47 9:48 9:48 9:49 9:49 9:49 9:50 9:50 9:50 9:51 9:51 9:51 9:51 9:51 9:51 9:51-56 9:52 9:54 9:54 9:54-56 9:55 9:56 9:56 9:56 9:57 9:57-62 9:57-62 9:58 9:58 9:59 9:59 9:60 9:60 9:60 9:61 9:61 9:61 9:62 9:62 9:62 9:62 9:62 10:1 10:1 10:1 10:1 10:1 10:1 10:1 10:1-24 10:2 10:3 10:5 10:7 10:7 10:11 10:17-22 10:18 10:18 10:18 10:18 10:19 10:20 10:20 10:20 10:20 10:20 10:20 10:21 10:21 10:21 10:21 10:21 10:21 10:23 10:24 10:24 10:25-37 10:27 10:28 10:29-37 10:30-37 10:30-37 10:34 10:38-42 10:38-42 10:38-42 10:38-42 10:39 10:39 10:39 10:40 10:40 10:40-42 10:40-42 10:41 10:42 11:1 11:1-13 11:2 11:2 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20:41 20:41-44 20:41-44 20:41-47 20:42 20:42 20:45 20:45-47 20:46 21:1-4 21:1-4 21:1-4 21:3 21:4 21:4 21:5 21:5 21:5-36 21:5-36 21:5-38 21:8 21:8 21:8 21:9 21:9 21:9-11 21:12 21:15 21:15 21:16 21:16 21:16 21:18 21:18 21:18 21:19 21:20 21:20 21:20-24 21:21 21:22-24 21:24 21:24 21:24 21:24 21:24 21:24 21:24 21:25 21:25 21:25-27 21:25-28 21:25-32 21:26 21:28 21:28 21:28 21:28 21:28 21:28 21:28 21:28 21:28 21:31 21:31 21:31 21:32 21:32 21:33 21:34 21:35 21:35 21:35 21:36 21:37 21:37 21:37 21:37 21:38 22:1 22:1-6 22:1-6 22:1-6 22:3 22:3-6 22:4 22:6 22:7 22:7-23 22:7-23 22:7-23 22:7-23 22:7-38 22:8 22:12 22:15 22:15 22:15 22:15 22:16 22:16 22:17 22:18 22:18 22:19 22:19 22:19 22:19 22:20 22:20 22:20 22:20 22:20 22:20 22:23 22:25 22:26 22:27 22:28 22:28-30 22:28-30 22:29 22:30 22:30 22:30 22:30 22:31 22:31 22:31 22:31 22:31 22:31 22:31 22:31-34 22:31-38 22:31-38 22:31-38 22:31-46 22:32 22:32 22:32 22:32 22:32 22:32 22:34 22:34 22:37 22:37 22:37 22:37 22:39 22:39 22:39-44 22:39-46 22:39-46 22:39-46 22:39-46 22:39-46 22:39-46 22:41 22:43 22:43 22:43 22:44 22:44 22:44 22:44 22:47 22:47 22:47-53 22:47-54 22:47-54 22:50 22:50 22:51 22:51 22:51 22:52 22:53 22:53 22:53 22:54 22:54-71 22:54-71 22:55-62 22:55-62 22:56 22:56 22:56 22:57 22:57 22:58 22:58 22:58 22:59 22:59 22:59 22:59 22:60 22:60 22:61 22:61 22:61 22:61 22:61 22:61 22:61 22:61 22:61 22:61 22:61 22:62 22:62 22:62 22:62 22:62 22:62 22:62 22:62 22:63 22:63 22:63-71 22:64 22:64 22:64 22:65 22:65 22:66 22:66 22:67 22:67 22:68 22:68 22:69 22:69 22:70 22:71 22:71 23 23:1 23:1-5 23:1-6 23:1-25 23:1-25 23:1-25 23:2 23:4 23:5 23:5 23:6-12 23:6-12 23:8 23:11 23:12 23:13-16 23:13-25 23:13-38 23:14 23:15 23:16 23:18 23:18 23:18-23 23:26 23:26 23:26-31 23:26-46 23:27 23:27 23:27 23:28 23:28 23:28-31 23:29 23:29 23:29-43 23:30 23:30 23:31 23:31 23:31 23:31 23:31 23:32-38 23:33 23:33-46 23:34 23:34 23:34 23:34 23:34 23:34 23:34 23:34 23:36 23:37 23:39 23:39-43 23:40-43 23:41 23:42 23:43 23:43 23:43 23:44-46 23:44-47 23:45 23:46 23:46 23:46 23:46 23:46 23:47-56 23:47-56 23:47-56 23:48 23:49 23:49 23:50 23:50 23:51 23:51 23:53 23:55 23:56 24:1 24:1 24:1 24:1-8 24:1-12 24:1-51 24:4 24:5 24:5 24:5 24:5 24:5 24:5-7 24:6 24:13 24:13 24:13-18 24:13-35 24:16 24:18 24:18 24:18 24:18-24 24:26 24:26 24:26 24:26 24:26 24:27 24:27 24:27 24:28 24:28 24:28 24:29 24:30 24:31 24:32 24:32 24:32 24:33 24:34 24:34 24:35 24:36 24:36 24:36-49 24:36-53 24:37 24:37-43 24:39 24:39 24:41 24:41 24:42 24:44 24:44 24:44 24:44 24:44-49 24:45 24:45 24:47 24:47 24:47 24:47 24:47 24:47 24:47 24:47 24:47 24:48 24:49 24:49 24:49 24:49 24:49 24:49 24:49 24:50 24:50-53 24:51 24:51 24:51 24:51 24:53
John
1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-3 1:1-14 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:6 1:6 1:7 1:7 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11-13 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16-18 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19-34 1:19-36 1:20 1:21 1:21 1:21 1:21 1:21 1:23 1:26 1:28 1:28 1:28 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29 1:29-4:54 1:31-34 1:32 1:32 1:32-34 1:32-34 1:33 1:33 1:33 1:33 1:34 1:34 1:34 1:35-42 1:35-42 1:36 1:36 1:36 1:36 1:37-51 1:39 1:40 1:41 1:41 1:41 1:42 1:42 1:42 1:42 1:43 1:44 1:45 1:45 1:46 1:46 1:46 1:46 1:47 1:47 1:47 1:47 1:48 1:48 1:49 1:50 1:51 1:51 1:51 1:51 1:51 2:1-11 2:1-11 2:1-11 2:1-12 2:4 2:5 2:6 2:10 2:10 2:11 2:11 2:12 2:12 2:13-17 2:13-22 2:13-25 2:15-17 2:16 2:17 2:17 2:17 2:18 2:18-22 2:19 2:19 2:19 2:19 2:19-21 2:19-22 2:20 2:20 2:21 2:21 2:21 2:21 2:21 2:21 2:21 2:22 2:23 2:23-25 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:25 2:25 3:1-21 3:2 3:3 3:3 3:3-5 3:3-7 3:5 3:5 3:5 3:5 3:5 3:5 3:5-8 3:5-8 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:11 3:11 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19-21 3:19-21 3:20 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:22-36 3:23 3:23 3:24 3:26 3:26 3:27-36 3:27-36 3:29 3:29 3:29 3:29 3:29 3:30 3:30 3:31 3:31 3:31 3:31 3:31 3:33 3:33 3:33 3:33 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:34 3:35 3:35 3:35 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:1 4:1-3 4:1-42 4:1-42 4:2 4:2 4:2 4:5 4:9 4:9-15 4:10 4:11 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:15 4:19 4:20 4:20 4:21 4:21 4:21 4:21 4:21-24 4:22 4:22 4:23 4:23 4:23 4:23 4:23 4:23 4:23 4:23 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:28 4:28 4:29 4:29 4:29 4:29 4:29 4:31-38 4:31-38 4:32 4:32 4:34 4:34 4:35 4:36 4:37 4:39-42 4:42 4:42 4:42 4:42 4:43 4:43-54 4:43-54 4:45 4:46 4:46-54 5:1 5:1 5:1 5:1-9 5:1-16 5:1-47 5:2 5:2 5:3 5:4 5:4 5:4 5:6 5:7 5:8 5:9 5:9 5:11 5:14 5:14 5:14 5:16 5:16 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19-23 5:19-47 5:21 5:21 5:21 5:21 5:21 5:21-31 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 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6:53 6:53-57 6:53-57 6:54 6:54 6:54 6:54 6:55 6:55 6:56 6:57 6:57 6:57 6:59 6:62 6:62 6:62 6:63 6:63 6:63 6:64 6:65 6:65 6:66 6:67 6:68 6:68 6:68 6:68 6:69 6:69 7:1 7:1 7:1 7:1 7:1-53 7:2 7:2 7:2 7:2-11:54 7:3 7:3 7:3 7:3 7:3 7:4 7:4 7:4 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:7 7:10 7:10 7:12 7:13 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:17 7:19 7:20 7:20 7:22 7:23 7:23 7:24 7:27 7:28 7:28 7:28 7:28 7:30 7:30 7:32 7:33 7:33 7:33 7:34 7:34 7:34 7:34 7:34 7:35 7:35 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37 7:37-39 7:37-39 7:37-39 7:37-39 7:37-39 7:37-39 7:37-39 7:38 7:38 7:38 7:38 7:38 7:38 7:38 7:38 7:38 7:38 7:39 7:39 7:39 7:39 7:39 7:39 7:39 7:39 7:39 7:39 7:39 7:41 7:42 7:42 7:46 7:46 7:46 7:46 7:47 7:48 7:48 7:48 7:49 7:50 7:52 7:52 7:52 7:53 8:1 8:1-11 8:2-11 8:4 8:5 8:5 8:5 8:6 8:9 8:12 8:12 8:12 8:12 8:12 8:12-59 8:15 8:15 8:16 8:17 8:20 8:20 8:21 8:21 8:21 8:21 8:21 8:23 8:23 8:23 8:24 8:24 8:24 8:26 8:28 8:28 8:30 8:31 8:31-36 8:31-36 8:33-36 8:34 8:34 8:34 8:34 8:34-36 8:35 8:35 8:35 8:36 8:36 8:36 8:36 8:36 8:36 8:36 8:37 8:37 8:39 8:39 8:41-44 8:42 8:42 8:42-44 8:43 8:44 8:44 8:44 8:44 8:44 8:44 8:44 8:44 8:46 8:47 8:48 8:48 8:51 8:54 8:55 8:55 8:56 8:56 8:56 8:56 8:56 8:56 8:56 8:56 8:56 8:58 8:58 8:58 8:58 8:59 8:59 8:59 8:59 9:1-12 9:1-41 9:1-41 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:5 9:5 9:5 9:6 9:6 9:7 9:7 9:8 9:8 9:17 9:22 9:22 9:22 9:22 9:33 9:34 9:34 9:34 9:34 9:39 9:39 9:39 9:39 9:39 9:39 9:39 9:39 9:39 9:39-41 9:41 10:1 10:1 10:1 10:1 10:1-18 10:1-18 10:1-21 10:2 10:3 10:3 10:3 10:4 10:4 10:4 10:4 10:4 10:5 10:8 10:8 10:8 10:10 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:13 10:14 10:14 10:14 10:14 10:14 10:14 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:18 10:18 10:18 10:18 10:18 10:20 10:22 10:22 10:22 10:22-42 10:23 10:23 10:27 10:27-29 10:27-29 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28 10:28-30 10:29 10:29 10:29 10:29 10:29 10:29 10:30 10:30 10:30 10:31 10:33 10:34 10:34 10:34 10:34 10:35 10:35 10:35 10:36 10:36 10:36 10:36 10:37 10:38 10:38 10:40 10:41 11:1 11:1-44 11:1-46 11:1-46 11:3 11:3 11:4 11:5 11:9 11:9 11:10 11:10 11:11 11:12 11:13 11:16 11:16 11:17 11:17 11:19 11:20 11:21 11:22 11:22 11:23 11:23-27 11:25 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:26 11:27 11:31 11:32 11:33 11:33 11:33 11:33 11:35 11:39 11:41 11:43 11:45 11:46 11:47-53 11:47-53 11:48 11:48-50 11:49-52 11:49-52 11:49-52 11:50 11:50 11:51 11:51 11:52 11:54 12:1 12:1-11 12:1-11 12:1-11 12:3 12:3 12:3 12:3 12:3 12:4 12:4-8 12:5 12:6 12:6 12:6 12:7 12:7 12:10 12:11 12:12 12:12-19 12:12-19 12:13 12:13 12:15 12:19 12:19 12:20 12:20-24 12:20-36 12:21 12:21 12:21 12:23 12:23 12:24 12:24 12:24 12:24 12:24 12:24 12:24 12:24 12:24 12:24-26 12:25 12:26 12:27 12:27 12:28 12:28 12:29 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:31 12:32 12:32 12:32 12:32 12:32 12:32 12:32 12:32 12:33 12:33 12:35 12:35 12:35 12:35 12:36 12:36 12:36 12:37 12:38 12:38-40 12:39 12:41 12:41 12:42 12:42 12:42 12:43 12:43 12:43 12:43 12:43 12:44 12:46 12:46 12:47 12:48 12:48 12:48 12:48 12:49 13:1 13:1 13:1-3 13:1-20 13:2 13:2 13:3 13:6 13:8 13:8 13:8 13:9 13:10 13:10 13:10 13:10 13:10 13:10 13:10 13:11 13:11 13:13 13:14 13:16 13:17 13:17 13:18 13:18 13:18 13:18 13:18 13:18 13:18 13:18-30 13:19 13:19 13:19 13:21 13:21 13:21-30 13:21-30 13:21-30 13:21-30 13:23 13:23 13:24 13:24 13:25 13:26 13:27 13:27 13:27 13:27 13:28 13:31 13:31 13:31 13:31-38 13:32 13:32 13:33 13:33 13:34 13:34 13:34 13:34 13:35 13:35 13:36 13:36-38 13:36-38 13:38 14:1 14:1 14:1-31 14:2 14:2 14:2 14:3 14:3 14:3 14:3 14:3 14:3 14:4 14:5 14:5 14:6 14:6 14:6 14:6 14:6 14:6 14:6 14:6 14:7 14:7-11 14:8 14:9 14:9 14:9 14:9 14:9 14:10 14:10 14:10 14:10 14:10 14:11 14:12 14:13 14:13 14:13 14:14 14:14 14:15 14:15 14:15 14:15 14:15 14:15 14:16 14:16 14:16 14:17 14:17 14:17 14:18 14:18 14:18 14:18 14:18 14:19 14:19 14:19 14:20 14:20 14:21 14:21 14:21 14:21 14:21 14:21 14:21 14:22 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 14:23 14:25 14:26 14:26 14:26 14:26 14:26 14:27 14:27 14:27 14:27 14:27 14:27 14:27 14:28 14:28 14:29 14:30 14:30 14:30 14:30 14:30 14:31 15:1 15:1 15:1 15:1 15:1 15:1-7 15:1-8 15:1-8 15:1-27 15:2 15:2 15:2 15:2 15:2 15:3 15:3 15:3 15:3 15:3-8 15:4 15:5 15:5 15:5 15:6 15:6 15:6 15:7 15:8 15:8 15:8 15:8 15:8 15:8 15:9 15:10 15:11 15:11 15:11 15:12 15:12 15:13 15:13 15:13 15:13 15:13-15 15:13-15 15:14 15:14 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:15 15:16 15:16 15:16 15:16 15:16 15:16 15:18 15:18 15:18 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:20 15:20 15:20 15:21 15:25 15:25 15:25 15:25 15:26 15:26 15:26 16:1 16:1-33 16:2 16:2 16:2 16:6 16:7 16:7 16:7 16:8 16:8 16:8 16:8 16:8 16:8-11 16:9 16:9 16:10 16:11 16:11 16:11 16:11 16:11 16:11 16:11 16:13 16:13 16:13 16:13 16:13 16:13 16:13 16:13 16:13 16:13 16:14 16:14 16:14 16:14 16:14 16:15 16:16 16:17 16:20 16:21 16:22 16:22 16:23 16:23 16:23-27 16:24 16:25 16:25 16:27 16:28 16:28 16:28 16:29 16:29 16:29 16:31 16:32 16:32 16:33 16:33 16:33 16:33 16:33 16:33 17:1 17:1 17:1-5 17:1-26 17:1-26 17:2 17:2 17:2 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:3 17:4 17:4 17:4 17:4-7 17:5 17:5 17:5 17:5 17:5 17:5 17:5 17:5 17:6 17:8 17:9 17:9 17:10 17:10 17:10 17:11 17:11 17:11 17:11 17:12 17:12 17:12 17:12 17:12 17:12 17:12 17:12 17:12 17:12 17:14 17:14 17:15 17:15 17:15 17:15 17:15 17:15 17:17 17:17 17:17 17:17 17:17 17:17 17:17 17:17 17:17 17:17 17:17 17:18 17:19 17:19 17:19 17:19 17:19 17:20 17:20 17:21 17:21 17:21 17:21 17:21 17:21 17:21 17:21 17:21-23 17:21-24 17:22 17:22 17:22 17:22 17:22 17:22 17:23 17:23 17:23 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:24 17:25 17:25 17:26 17:26 18:1 18:1-12 18:1-12 18:1-12 18:1-12 18:1-13 18:1-27 18:2 18:5 18:6 18:6 18:10 18:10 18:10 18:11 18:11 18:11 18:13 18:13 18:13 18:13 18:13 18:13 18:13 18:13 18:13-18 18:13-18 18:13-27 18:14 18:14 18:14 18:14 18:14 18:15 18:17 18:17 18:17 18:18 18:18 18:19 18:19 18:19-23 18:19-23 18:19-24 18:19-24 18:20 18:20 18:21 18:22 18:22 18:22 18:23 18:23 18:23 18:24 18:24 18:24 18:24 18:24 18:24-27 18:24-27 18:25 18:26 18:27 18:28 18:28 18:28 18:28 18:28 18:28 18:28 18:28 18:28-40 18:28-40 18:28-40 18:28-19:16 18:28-19:16 18:28-19:22 18:33 18:33-37 18:36 18:36 18:36 18:36 18:36 18:37 18:37 18:37 18:37 18:37 18:37 18:37 18:39 19:1-16 19:2 19:2 19:2-17 19:3 19:5 19:5 19:5 19:5 19:5 19:9 19:12 19:12 19:12 19:13 19:14 19:15 19:15 19:15 19:15 19:16 19:16-30 19:17 19:17 19:17 19:17 19:17-30 19:17-30 19:17-30 19:17-30 19:18 19:18-30 19:18-30 19:23 19:24 19:24 19:24 19:25 19:25 19:25 19:25 19:26 19:26 19:26 19:27 19:29 19:29 19:30 19:30 19:31 19:31 19:31-42 19:31-42 19:31-42 19:31-42 19:31-42 19:34 19:34 19:35 19:35 19:36 19:37 19:38 19:38 19:38-42 19:39 19:39 19:39 19:39 19:39 19:39 19:40 19:40 19:41 19:41 19:41 19:41 20:1 20:1 20:1 20:1 20:1-10 20:1-18 20:2 20:2 20:8 20:11-16 20:11-18 20:11-29 20:12 20:12 20:15 20:15 20:15 20:16 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17 20:17-20 20:19 20:19 20:19 20:19 20:19-23 20:19-23 20:19-26 20:20 20:21 20:21 20:21 20:21 20:21-23 20:22 20:22 20:22 20:22 20:22 20:22 20:22 20:22 20:23 20:23 20:23 20:24 20:24-28 20:24-29 20:25 20:26 20:26 20:26 20:27 20:27 20:27 20:28 20:28 20:28 20:28 20:29 20:29 20:29 20:29 20:29 20:30 20:30 20:30 20:30 20:30 20:30 20:31 20:31 20:31 20:31 20:31 20:31 20:31 21:1 21:1-14 21:1-23 21:2 21:3 21:3 21:3 21:5 21:5 21:5-11 21:7 21:7 21:7 21:8 21:9-13 21:10 21:11 21:11 21:15 21:15 21:15 21:15 21:15 21:15-17 21:15-17 21:15-17 21:15-17 21:15-17 21:15-17 21:15-17 21:15-17 21:15-23 21:16 21:16 21:17 21:17 21:18 21:18 21:18 21:18 21:18 21:18 21:19 21:19 21:19 21:19 21:20 21:21 21:22 21:22 21:22 21:23 21:23 21:24 21:24 21:25 21:25
Acts
1:1 1:1-11 1:4 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12-26 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:17 1:17 1:18 1:18 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:24-26 1:25 1:26 2:1 2:1 2:1 2:1 2:1 2:1-4 2:1-13 2:1-13 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:6-13 2:7 2:9 2:9 2:9 2:9 2:9 2:9-12 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:13 2:13 2:13 2:13 2:13 2:13-17 2:13-18 2:14-36 2:15 2:15 2:15 2:15 2:15 2:15 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:20 2:20 2:21 2:21 2:22 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:24 2:24 2:25 2:26 2:26 2:26-28 2:27 2:27 2:27 2:27 2:27 2:27 2:28 2:28 2:29 2:30 2:30 2:30 2:30 2:30 2:30 2:30 2:30 2:30-35 2:31 2:31 2:31 2:32 2:32 2:32 2:32-35 2:33 2:33 2:33 2:33 2:33 2:34 2:34 2:34 2:36 2:36 2:36 2:36 2:37 2:37 2:37 2:37 2:38 2:38 2:39 2:39 2:39 2:39 2:41 2:41 2:41 2:41 2:41 2:41-47 2:42 2:43 2:44 2:46 2:46 2:46 2:46 2:47 2:47 2:47 2:47 2:47 3:1 3:1-26 3:2 3:2 3:5 3:6 3:6 3:6 3:7 3:8 3:11 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:17 3:17 3:17 3:17 3:18 3:18 3:19 3:19 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:22 3:22 3:22 3:23 3:25 3:26 3:26 3:26 3:26 4:1 4:1-13 4:4 4:4 4:6 4:6 4:8 4:10 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:13 4:13 4:13 4:14 4:16 4:16 4:19 4:19 4:20 4:20 4:21 4:22 4:23 4:23-37 4:25 4:25 4:25 4:25-27 4:27 4:27 4:28 4:29 4:29 4:31 4:31 4:32 4:33 4:33 4:34 4:34-37 4:36 4:36 4:36 4:36 4:36 4:36 4:36 4:37 5 5:1-11 5:1-11 5:1-11 5:2 5:2 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:5 5:6 5:8 5:8 5:9 5:10 5:11 5:12 5:12-26 5:13 5:13 5:14 5:15 5:16 5:17 5:20 5:24-39 5:27-42 5:29 5:29 5:29 5:29 5:29 5:30 5:30 5:30 5:31 5:31 5:31 5:31 5:31 5:31 5:31 5:32 5:32 5:32 5:34 5:34 5:37 5:37 5:37 5:39 5:39 5:41 5:41 6:1 6:1 6:1 6:1 6:1-3 6:1-7 6:1-7 6:1-7 6:1-10 6:3 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:5 6:6 6:6 6:6 6:7 6:8 6:8-15 6:9 6:10 6:10 6:11-14 6:13 6:13 6:14 6:14 6:15 6:15 6:15 7:1-60 7:2 7:2 7:5 7:5 7:5 7:6 7:6 7:7 7:8 7:12 7:14 7:14 7:15 7:16 7:16 7:19 7:20 7:20 7:22 7:22 7:22 7:23 7:23 7:24 7:29 7:30 7:30 7:34 7:35 7:35 7:36 7:37 7:38 7:38 7:38 7:38 7:38 7:38 7:38 7:41 7:41 7:42 7:42 7:42 7:42 7:43 7:43 7:43 7:43 7:44 7:45 7:45 7:45 7:48 7:48 7:48 7:48 7:49 7:49 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:51 7:52 7:53 7:53 7:53 7:53 7:54-60 7:55 7:55 7:55 7:55 7:56 7:56 7:56 7:56 7:56 7:56 7:56 7:57 7:57 7:58 7:58 7:58 7:58 7:58 7:58 7:59 7:59 7:59 7:59 7:59 7:59 7:59 7:60 7:60 7:60 7:60 7:60 7:60 7:60 7:60 7:60 7:60 7:60 8:1 8:1 8:1 8:1-4 8:2 8:3 8:4 8:4-25 8:4-40 8:5 8:5-17 8:5-25 8:5-25 8:8 8:9 8:9-24 8:13 8:14 8:14-17 8:17 8:19 8:20 8:22 8:22 8:23 8:23 8:23 8:25 8:26-28 8:26-40 8:27 8:27 8:27-38 8:27-39 8:28-35 8:32 8:32 8:33 8:33 8:33 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Romans
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-17 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9-11 1:9-11 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18-32 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21-25 1:21-28 1:22 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24-26 1:25 1:25 1:25 1:25 1:26 1:26 1:26 1:26 1:26 1:26 1:27 1:27 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:29 1:29-32 1:30 1:30 1:31 1:32 1:32 1:32 1:32 1:32 1:32 1:32 2:1 2:1 2:1-29 2:1-29 2:1-29 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4-10 2:5 2:5 2:5 2:5 2:5 2:6 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:10 2:11 2:11 2:11-16 2:12 2:12 2:12 2:12-16 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17-23 2:17-23 2:17-24 2:17-25 2:18 2:19 2:21 2:21-23 2:22 2:23 2:23 2:23 2:23 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:25 2:25-29 2:27 2:27 2:27 2:27 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 2:29 3:1 3:1 3:1-8 3:2 3:2 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:7 3:8 3:8 3:9 3:9 3:9-20 3:12 3:12 3:13 3:13 3:13 3:13-15 3:13-17 3:14 3:15 3:18 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21-26 3:21-26 3:21-28 3:22 3:22 3:22 3:22 3:22-24 3:22-26 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:25 3:26 3:26 3:26 3:26 3:26 3:26 3:26 3:26 3:26 3:26 3:27 3:27 3:27 3:27-31 3:27-31 3:28 3:28 3:28 3:29 3:29 3:30 3:30 3:30 3:31 4:1 4:1-25 4:2 4:2 4:2 4:2 4:2-5 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5-8 4:6 4:6 4:6 4:7 4:7 4:8 4:8-12 4:11 4:11 4:11 4:11-13 4:12 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:17 4:17 4:17 4:18-21 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:21 4:21 4:21 4:21 4:22 4:22-24 4:22-25 4:23 4:24 4:24 4:24 4:25 4:25 4:25 4:25 4:25 4:25 4:25 4:25 4:25 4:25 4:25 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-11 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6-8 5:7 5:8 5:8 5:8 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12-14 5:12-15 5:12-19 5:12-21 5:12-21 5:13 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 6:1 6:1-11 6:1-23 6:2 6:2-11 6:2-11 6:2-14 6:3 6:3 6:3 6:3 6:3 6:3 6:3-6 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:4-7 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:6 6:6 6:6-11 6:6-11 6:7 6:8 6:8-11 6:9 6:9 6:9 6:9 6:9-11 6:9-11 6:10 6:10 6:11 6:11 6:11 6:12 6:12-23 6:13 6:13 6:13 6:14 6:14 6:14 6:14 6:14 6:14 6:14 6:15 6:15 6:15 6:15 6:16 6:16 6:16 6:16-18 6:16-20 6:16-22 6:16-22 6:17 6:18 6:18 6:19 6:19 6:19 6:19 6:19 6:19 6:20-22 6:21 6:21 6:21 6:21 6:21 6:21 6:21 6:22 6:22 6:22 6:22 6:22 6:23 6:23 6:23 6:23 6:23 6:23 6:23 7:1-6 7:1-25 7:1-25 7:2 7:2 7:2 7:3 7:3 7:4 7:4 7:4 7:4 7:4 7:4 7:4-6 7:5 7:5 7:5 7:5 7:5 7:5 7:6 7:6 7:6 7:7 7:7 7:7-9 7:7-9 7:7-12 7:7-12 7:7-13 7:7-25 7:8 7:8 7:8-10 7:9 7:9 7:9 7:9 7:9-11 7:10 7:10 7:10 7:10 7:11 7:11 7:12 7:13 7:14 7:14 7:14 7:14 7:14 7:14 7:14 7:14-25 7:15-20 7:16 7:17 7:18 7:18 7:18 7:18-25 7:22 7:22 7:23 7:23 7:23 7:23 7:24 7:24 7:24 7:24 7:24 7:25 7:25 7:25 7:25 7:25 7:25 8:1 8:1 8:1 8:1 8:1 8:1-4 8:1-4 8:1-4 8:1-9 8:1-13 8:1-39 8:1-39 8:2 8:2 8:2 8:2 8:2 8:2 8:2 8:2 8:2 8:2-4 8:2-4 8:3 8:3 8:3 8:3 8:3 8:3 8:4 8:4 8:4 8:4 8:4 8:4 8:5 8:5 8:5-7 8:5-9 8:6 8:6 8:6 8:6 8:7 8:7 8:7 8:7 8:7 8:8 8:8 8:8 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9-11 8:10 8:10 8:10 8:10 8:10 8:10 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:11 8:12 8:12 8:13 8:13 8:13 8:13 8:13 8:14 8:14 8:14 8:14-16 8:14-17 8:14-22 8:14-27 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:15 8:16 8:16 8:16 8:16 8:16 8:16-18 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17 8:17-28 8:18 8:18 8:18 8:18 8:18 8:19 8:19 8:19 8:19 8:19 8:19 8:19 8:19 8:19 8:19 8:19 8:19-21 8:19-22 8:19-22 8:19-23 8:19-23 8:20 8:20 8:20 8:20 8:20 8:20-22 8:20-23 8:21 8:21 8:21 8:21 8:21 8:21 8:21 8:21 8:21 8:21-23 8:21-24 8:22 8:22 8:22 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:23 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:24 8:25 8:25 8:25 8:25 8:25 8:25 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:26 8:27 8:27 8:27 8:27 8:27 8:27 8:27 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28 8:28-30 8:28-39 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:29 8:30 8:30 8:30 8:30 8:30 8:30 8:30 8:30 8:30 8:30 8:30 8:30-33 8:31 8:32 8:32 8:32 8:32 8:32 8:32 8:32-34 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33 8:33-39 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:34 8:35 8:35 8:35 8:35-39 8:35-39 8:35-39 8:36 8:37 8:37 8:37 8:37 8:37 8:37 8:37 8:37 8:38 8:38 8:38 8:38 8:38 8:38 8:38 8:38 8:38 8:38 8:38 8:39 8:39 8:39 8:39 8:39 9:1 9:1 9:1 9:1 9:1-3 9:1-29 9:1-33 9:2 9:2 9:2 9:3 9:3 9:3 9:3 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4 9:4-8 9:5 9:5 9:5 9:5 9:5 9:5 9:5 9:5 9:6 9:6 9:6 9:6 9:6 9:7 9:7 9:7 9:7 9:7 9:7-9 9:8 9:11 9:11 9:11-21 9:12 9:12 9:13 9:13 9:14 9:14-23 9:16 9:16 9:16 9:16 9:17 9:17 9:17-23 9:18 9:18 9:18 9:19 9:19 9:20 9:20 9:20 9:20 9:20-23 9:21 9:21 9:21 9:21-23 9:22 9:22 9:23 9:24 9:24-26 9:25 9:25 9:25 9:25 9:25 9:25 9:26 9:26 9:26 9:26 9:26 9:27 9:27 9:27 9:28 9:28 9:29 9:29 9:31 9:31 9:31 9:31-33 9:31-33 9:32 9:32 9:33 9:33 9:33 9:33 9:33 9:33 9:33 9:33 10:1 10:1 10:1-3 10:1-21 10:1-21 10:2 10:2 10:2 10:2 10:3 10:3 10:3 10:3 10:3 10:3 10:3 10:3-10 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:4-13 10:5 10:5 10:5 10:5 10:6 10:6 10:6 10:6-8 10:6-8 10:7 10:7 10:7 10:8 10:8 10:8 10:8 10:9 10:9 10:9 10:9 10:9 10:9 10:9 10:10 10:10 10:10 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:12 10:12 10:12 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:14 10:14 10:15 10:15 10:15 10:16 10:16 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:17 10:17 10:18 10:19 10:19 10:19 10:19 10:20 10:20 10:20 10:21 10:21 11:1 11:1 11:1 11:1 11:1 11:1 11:1 11:1-5 11:1-31 11:1-36 11:1-36 11:1-36 11:1-36 11:2 11:2 11:2 11:4 11:5 11:5 11:5 11:5 11:5 11:5 11:5 11:5 11:5 11:5-9 11:6 11:6 11:6 11:6 11:6 11:7 11:7-10 11:8 11:8 11:9 11:9 11:9 11:10 11:10 11:11 11:11 11:11 11:11 11:11 11:11 11:11 11:11-31 11:11-32 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12 11:12-16 11:13 11:13 11:13 11:14 11:14 11:14 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15 11:15-24 11:16 11:16 11:16-24 11:16-24 11:16-24 11:16-27 11:17 11:17 11:17 11:17 11:19 11:20 11:20 11:20 11:20 11:20 11:20 11:20 11:20 11:20-32 11:21 11:21 11:22 11:23 11:23 11:23-29 11:24 11:24 11:25 11:25 11:25 11:25 11:25 11:25 11:25 11:25 11:25 11:25 11:25 11:25-31 11:25-32 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26 11:26-31 11:27 11:27 11:27 11:28 11:28 11:28 11:28 11:29 11:29 11:29 11:29 11:29 11:29 11:29 11:30 11:32 11:33 11:33 11:33 11:33 11:33 11:33 11:33 11:33 11:33 11:33 11:33-36 11:34 11:34 11:34 11:34 11:34 11:34 11:35 11:35 11:36 11:36 11:36 11:36 11:36 11:36 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1 12:1-21 12:2 12:2 12:2 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:3 12:3 12:4 12:6 12:6 12:6 12:6 12:6-8 12:6-8 12:7 12:7 12:8 12:8 12:8 12:8 12:8 12:8 12:9 12:9 12:9 12:9 12:10 12:11 12:11 12:11 12:11 12:11 12:12 12:12 12:12 12:12-21 12:13 12:13 12:13 12:14 12:14 12:15 12:16 12:16 12:16 12:16 12:17 12:17 12:17 12:17 12:17-19 12:18 12:18 12:18 12:18 12:19 12:19 12:19 12:19 12:19 12:19 12:19-21 12:19-21 12:20 12:20 12:21 12:21 12:21 12:21 13:1 13:1 13:1 13:1 13:1 13:1-4 13:1-5 13:1-7 13:1-7 13:1-14 13:2 13:2 13:3 13:4 13:4 13:5 13:5 13:6-10 13:8 13:8 13:8-10 13:9 13:9 13:9 13:9 13:10 13:10 13:10 13:10 13:10 13:11 13:11 13:11 13:11 13:11 13:11 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:13 13:13 13:13 13:14 13:14 13:14 13:14 13:14 14 14:1 14:1 14:1 14:1 14:1-7 14:1-17 14:1-23 14:1-23 14:1-23 14:2 14:3 14:4 14:4 14:4 14:5 14:6 14:6 14:6 14:6 14:7-9 14:7-9 14:7-9 14:8 14:8 14:8 14:8 14:9 14:9 14:9 14:9 14:9 14:10 14:10 14:10 14:10-12 14:11 14:11 14:11 14:11 14:11 14:12 14:13 14:13 14:13-23 14:14 14:14 14:14 14:14 14:14 14:15 14:15 14:15 14:15 14:15 14:15-23 14:17 14:17 14:17 14:17 14:17 14:17 14:17 14:17 14:17 14:17 14:18 14:19 14:19 14:19 14:20 14:20 14:20 14:20 14:20 14:20 14:20 14:21 14:22 14:22 14:22 14:22 14:23 14:23 14:23 14:23 14:23 14:23 15:1 15:1 15:1 15:1-13 15:1-32 15:2 15:2 15:2 15:2 15:3 15:3 15:3 15:3 15:3 15:3 15:4 15:4 15:4 15:4 15:4 15:5 15:5-7 15:6 15:6 15:8 15:8 15:9 15:9 15:9-12 15:11 15:12 15:12 15:12 15:13 15:13 15:13 15:13 15:14 15:14 15:14 15:14-16 15:14-33 15:15 15:15 15:15 15:15 15:16 15:16 15:16 15:16 15:16 15:16 15:16 15:16 15:16 15:18 15:19 15:19 15:19 15:19 15:19 15:19 15:19 15:20 15:20-24 15:20-24 15:21 15:22 15:23-28 15:24 15:24 15:24 15:24 15:24-28 15:25 15:25 15:25-28 15:26 15:26 15:26 15:26 15:26 15:26 15:27 15:27 15:27 15:27 15:27 15:27 15:28 15:30 15:30 15:30 15:30 15:30 15:30 15:31 15:31 15:32 15:32 15:32 15:33 15:33 15:33 15:33 16:1 16:1 16:1 16:1 16:1-16 16:1-27 16:2 16:3 16:3 16:3 16:3 16:3 16:3 16:3 16:4 16:4 16:4 16:4 16:5 16:5 16:5 16:5-15 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:10 16:11 16:11 16:12 16:12 16:13 16:13 16:13 16:16 16:16 16:17 16:17 16:18 16:18 16:18 16:19 16:19 16:19 16:19 16:20 16:20 16:20 16:20 16:20 16:20 16:20 16:20 16:21 16:21 16:21 16:21 16:21 16:21 16:21 16:22 16:22 16:23 16:23 16:23 16:23 16:23 16:23 16:23 16:23 16:23 16:23 16:23 16:24 16:25 16:25 16:25 16:25 16:25 16:25 16:25 16:25 16:25 16:25 16:25 16:25-27 16:26 16:26 16:26 16:26 16:26 16:26 16:26 16:26 16:26 16:27 16:27 16:27
1 Corinthians
1:1 1:1 1:1 1:1 1:1 1:1-31 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:4 1:4 1:4 1:4-7 1:4-8 1:4-9 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14-16 1:14-17 1:14-17 1:16 1:16 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18-28 1:18-30 1:19 1:19 1:19 1:19 1:19-21 1:19-26 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20-22 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:25 1:25 1:26 1:26 1:26 1:26 1:26 1:26 1:26-28 1:26-28 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27-29 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:29 1:29 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:31 1:31 1:31 1:31 1:31 1:31 1:31 1:31 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-4 2:1-5 2:1-5 2:1-5 2:1-16 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4-9 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6-10 2:6-16 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7-10 2:7-10 2:7-10 2:7-14 2:7-15 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-4 3:1-23 3:2 3:2 3:2 3:3 3:3 3:4 3:4 3:4 3:4 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6-8 3:7 3:7 3:8 3:8 3:8-21 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10-15 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12-15 3:13 3:13 3:13 3:13 3:13-15 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18-20 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20-23 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21-23 3:21-23 3:21-23 3:21-23 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:23 3:23 3:23 3:23 3:23 4:1 4:1 4:1 4:1-5 4:1-5 4:1-21 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8-13 4:8-13 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10-13 4:11 4:11 4:11 4:12 4:12 4:12 4:13 4:14 4:14 4:14-17 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17-19 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:19 4:19 4:19 4:19 4:19-21 4:20 4:20 4:21 4:21 4:21 5:1 5:1 5:1 5:1 5:1 5:1-13 5:1-13 5:1-13 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-7 5:3 5:3 5:3 5:3 5:3 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6-8 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:9 5:9 5:9 5:9 5:9-13 5:10 5:10 5:10 5:10-13 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:13 6:1-11 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2-4 6:3 6:3 6:3 6:4 6:5 6:7 6:8 6:8-10 6:9 6:9 6:9 6:9 6:10 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:12 6:12 6:12-18 6:12-20 6:13 6:13 6:13 6:13 6:13 6:13 6:14 6:15 6:15 6:15 6:15 6:15 6:15 6:15 6:15-18 6:16 6:16 6:17 6:17 6:18 6:18 6:18 6:18 6:18 6:18 6:18 6:18 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 7:1 7:1 7:1 7:1 7:1 7:1 7:1-40 7:2 7:2 7:2 7:2-5 7:3 7:4 7:4 7:5 7:5 7:5 7:5 7:6 7:7 7:7 7:8 7:8 7:9 7:10 7:10 7:10 7:10 7:10 7:11 7:11 7:12 7:12 7:12 7:12-14 7:12-14 7:12-14 7:14 7:14 7:14 7:15 7:15 7:15 7:16 7:17 7:17 7:17 7:18 7:19 7:19 7:20 7:20 7:20 7:20 7:20 7:20 7:20-24 7:21 7:21 7:21 7:21 7:21-23 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:22 7:23 7:23 7:23 7:23 7:23 7:24 7:24 7:25 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 7:26 7:27 7:28 7:29 7:29 7:29-31 7:30 7:30 7:31 7:31 7:31 7:31 7:32 7:32 7:32-35 7:33 7:34 7:34 7:34 7:34 7:35 7:35 7:35 7:37 7:38 7:39 7:39 7:39 7:39 7:40 7:40 7:40 7:40 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1 8:1-13 8:1-13 8:1-13 8:1-10:33 8:2 8:2 8:2 8:3 8:3 8:3 8:3 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4 8:4-6 8:5 8:5 8:6 8:6 8:6 8:6 8:6 8:7 8:7 8:7 8:7 8:7 8:8 8:8 8:8 8:9 8:9 8:9 8:9 8:9 8:10 8:10 8:10 8:10 8:10 8:10 8:10 8:10-12 8:10-13 8:11 8:11 8:13 8:13 8:13 9:1 9:1 9:1 9:1 9:1-27 9:2 9:2 9:2 9:2 9:2 9:4-6 9:4-6 9:5 9:5 9:5 9:5 9:6 9:6-15 9:7 9:8-10 9:9 9:9 9:10 9:11 9:11 9:11 9:11 9:11 9:11 9:11 9:12 9:12 9:12 9:13 9:13 9:13 9:13 9:13 9:13 9:13 9:14 9:14 9:14 9:14 9:15 9:16 9:16 9:16 9:17 9:17 9:17 9:17 9:18 9:18 9:19 9:19 9:19 9:19 9:19 9:19-23 9:20 9:20 9:20 9:20 9:20-22 9:20-23 9:21 9:21 9:21 9:22 9:22 9:22 9:22 9:22 9:23 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24 9:24-26 9:24-26 9:24-27 9:25 9:25 9:25 9:25 9:26 9:26 9:26 9:26 9:26 9:26 9:27 9:27 9:27 9:27 9:27 9:27 9:27 9:27 10:1 10:1 10:1 10:1 10:1-4 10:1-4 10:1-5 10:1-10 10:1-33 10:2 10:2 10:2 10:3 10:3 10:3 10:4 10:4 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:5 10:6 10:6 10:6-10 10:7 10:7 10:7 10:8 10:8 10:8 10:9 10:9 10:9 10:9 10:11 10:11 10:11 10:11 10:12 10:12 10:12 10:13 10:13 10:13 10:13 10:13 10:13 10:13 10:14 10:14 10:16 10:16 10:16 10:16 10:17 10:17 10:17 10:17 10:17 10:18 10:18 10:18 10:18 10:19 10:20 10:20 10:20 10:20 10:20 10:20 10:20 10:20 10:21 10:21 10:21 10:21 10:22 10:22 10:23 10:23 10:23 10:24 10:24 10:25 10:25 10:25-33 10:26 10:27 10:27 10:27 10:28 10:28 10:30 10:31 10:31 10:31 10:31 10:31 10:31 10:33 10:33 10:33 11:1 11:1 11:1 11:1 11:1 11:1 11:1-34 11:2 11:2 11:2 11:2 11:3 11:3 11:3 11:3 11:3 11:3 11:3 11:3 11:3 11:4 11:4 11:4 11:4-15 11:5 11:5 11:5 11:5 11:6 11:6 11:6-15 11:6-15 11:7 11:7 11:7 11:7 11:8 11:8 11:8-10 11:9 11:10 11:10 11:10 11:13-15 11:14 11:15 11:15 11:15 11:15 11:16 11:17 11:17 11:17 11:17-34 11:18 11:18 11:18 11:18 11:18-34 11:19 11:19 11:19 11:20 11:21 11:21 11:21 11:22 11:22 11:22 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:24 11:24 11:24 11:24 11:24 11:24-26 11:25 11:25 11:25 11:25 11:25 11:26 11:27 11:27 11:29 11:30 11:30-32 11:31 11:31 11:31 11:31 11:31 11:32 11:32 11:32 11:32 11:33 11:33 11:34 11:34 12:1 12:1 12:1-27 12:1-31 12:1-31 12:1-31 12:2 12:2 12:2 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:3 12:4 12:4 12:4 12:4 12:4 12:4 12:4 12:4-11 12:4-11 12:4-11 12:5 12:5 12:5 12:5 12:6 12:6 12:6 12:6 12:7 12:7 12:7 12:8 12:8 12:8 12:8-10 12:9 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:11 12:11 12:11 12:11 12:12 12:12 12:12 12:13 12:13 12:13 12:13 12:13 12:13 12:13 12:14 12:14-25 12:16 12:18 12:18 12:18 12:18 12:19 12:21 12:21 12:21 12:22 12:22 12:23 12:23 12:23 12:24 12:25 12:26 12:26 12:27 12:27 12:27-30 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:28 12:29 12:29 12:31 12:31 12:31 13:1 13:1 13:1 13:1-3 13:1-13 13:1-13 13:1-13 13:1-13 13:1-13 13:1-14:40 13:2 13:2 13:2 13:4 13:4 13:4 13:4 13:5 13:5 13:5 13:6 13:7 13:7 13:7 13:7 13:7 13:7 13:8 13:8 13:8 13:8 13:8 13:8 13:9 13:9 13:9-12 13:10 13:10 13:10 13:10 13:11 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:12 13:13 13:13 13:13 13:13 13:13 13:13 13:13 14:1 14:1 14:1 14:1 14:1-5 14:1-25 14:1-25 14:1-40 14:2 14:2 14:2 14:2-12 14:4 14:5 14:6 14:6 14:6 14:7 14:9 14:12 14:12 14:13 14:13 14:14 14:14 14:14 14:15 14:15 14:15 14:17 14:20 14:20 14:20 14:20 14:20 14:21 14:21 14:22-39 14:23 14:23 14:23 14:23 14:24 14:24 14:25 14:25 14:25 14:25 14:26 14:26 14:26 14:26 14:26 14:26-33 14:26-40 14:27 14:27 14:27 14:27 14:29 14:29 14:30 14:31 14:31 14:31 14:32 14:32 14:33 14:33 14:33 14:33 14:34 14:34 14:34 14:34 14:34 14:34 14:34 14:34 14:34 14:34 14:35 14:35 14:35 14:35 14:35 14:36 14:37 14:37 14:37 14:38 14:39 14:40 14:40 15:1 15:1 15:1 15:1 15:1-58 15:1-58 15:2 15:2 15:3 15:3 15:3 15:3 15:3 15:3 15:4 15:4 15:4 15:5 15:5 15:6 15:6 15:7 15:7 15:8 15:8 15:8 15:8 15:9 15:9 15:9 15:9 15:9 15:10 15:10 15:10 15:10 15:10 15:10 15:11 15:11 15:12 15:12 15:12 15:12 15:12 15:12-17 15:13 15:14 15:16 15:17 15:17 15:17 15:17-19 15:19 15:19 15:20 15:20 15:20 15:20 15:20 15:20 15:20 15:20-22 15:20-22 15:22 15:22 15:22 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23 15:23-28 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24 15:24-28 15:24-28 15:24-28 15:24-28 15:25 15:25 15:25 15:25 15:26 15:26 15:26 15:27 15:27 15:27 15:27 15:27 15:27 15:28 15:28 15:28 15:28 15:28 15:28 15:29-32 15:30 15:31 15:31 15:32 15:32 15:32 15:32 15:32 15:32 15:32 15:32 15:32 15:32-36 15:33 15:33 15:33 15:33 15:33 15:33 15:33 15:33 15:33 15:34 15:34 15:34 15:35 15:35 15:36 15:36 15:37 15:37 15:37 15:37-41 15:38 15:38 15:39 15:39-41 15:41 15:41 15:41 15:42 15:42 15:42 15:42-44 15:43 15:43 15:43 15:44 15:44 15:44 15:44 15:44 15:44 15:44-46 15:44-49 15:45 15:45 15:45 15:45 15:45 15:45 15:45 15:45 15:45 15:46-48 15:47 15:47 15:47 15:47 15:47 15:47 15:47 15:48 15:49 15:50 15:50 15:50 15:50 15:51 15:51 15:51 15:51 15:51 15:51 15:51 15:51 15:51 15:51-53 15:52 15:52 15:52 15:52 15:52 15:52 15:52 15:53 15:53 15:53 15:53 15:53 15:53 15:54 15:54 15:54 15:54 15:54 15:55 15:55 15:55 15:55 15:55-57 15:56 15:56 15:56 15:57 15:58 15:58 15:58 16:1 16:1 16:1 16:1 16:1 16:1 16:1 16:1-4 16:1-24 16:2 16:2 16:2 16:2 16:2 16:2 16:2 16:2 16:3 16:4 16:4 16:5 16:5 16:5 16:5 16:5 16:5-7 16:6 16:6 16:6 16:7 16:7 16:7 16:7 16:8 16:8 16:8 16:8 16:8 16:8 16:8 16:8 16:8 16:8 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:9 16:10 16:10 16:10 16:10 16:10 16:10 16:10 16:11 16:11 16:11 16:11 16:11 16:11 16:12 16:12 16:12 16:13 16:13 16:13 16:13 16:14 16:15 16:15 16:15 16:15 16:16 16:17 16:17 16:17 16:18 16:18 16:18 16:19 16:19 16:19 16:20 16:20 16:20 16:21 16:21 16:21 16:21 16:21 16:21 16:22 16:22 16:22 16:22 16:22 16:23 16:23 16:23 16:24 16:24
2 Corinthians
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-24 1:2 1:2 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4-6 1:5 1:5 1:5 1:6 1:6 1:6 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12-14 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15-23 1:15-24 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17-20 1:18 1:18 1:18-20 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20-22 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:24 1:24 1:24 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-11 2:1-17 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5-10 2:6 2:7 2:9 2:9 2:10 2:10 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14-17 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-18 3:1-4:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3-18 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6-8 3:6-18 3:7 3:7 3:7 3:7 3:7 3:7-9 3:7-16 3:7-4:6 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:11 3:11 3:11 3:11 3:12 3:13 3:13 3:13 3:13 3:13 3:13-18 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14-17 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 4:1 4:1 4:1 4:1 4:1 4:1-18 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3-5 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:7-12 4:8 4:8 4:8 4:8 4:8 4:8-11 4:8-11 4:8-16 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10-12 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:14 4:14 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-4 5:1-10 5:1-10 5:1-21 5:2 5:2 5:2 5:2-4 5:2-4 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:6 5:7 5:7 5:7 5:7 5:8 5:8 5:8 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:15 5:16 5:16 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19-21 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1 6:1-18 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:2 6:3 6:3 6:3-13 6:4 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:7 6:8 6:9 6:9 6:9 6:10 6:10 6:10 6:10 6:10 6:10 6:11 6:11 6:11 6:11 6:12 6:12 6:12 6:12 6:12 6:13 6:14 6:14 6:14 6:14 6:14 6:14 6:14-18 6:15 6:15 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:18 6:18 6:18 6:18 7:1 7:1 7:1 7:1 7:1 7:1-16 7:2 7:3 7:3 7:4 7:4 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:5 7:6 7:6 7:6 7:6 7:6 7:6 7:6 7:6-9 7:6-16 7:6-16 7:7 7:7 7:7 7:7 7:7 7:7 7:7 7:8 7:8 7:8-13 7:9 7:9 7:9 7:9 7:10 7:10 7:10 7:10 7:10 7:11 7:11 7:11 7:11 7:11 7:11 7:12 7:12 7:13 7:13 7:13 7:13 7:13 7:15 7:16 8:1 8:1 8:1 8:1 8:1 8:1 8:1-3 8:1-4 8:1-9 8:1-24 8:1-9:15 8:2 8:2 8:4 8:4 8:4 8:4 8:5 8:5 8:5 8:5 8:6 8:6 8:6 8:6 8:6 8:6 8:6 8:6 8:6 8:7 8:8 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:9 8:10 8:10 8:10 8:11 8:11 8:11 8:12 8:12 8:12 8:14 8:15 8:16 8:16 8:16-24 8:17 8:17 8:17 8:17 8:18 8:18 8:18 8:18 8:19 8:19 8:19 8:19 8:19-21 8:20 8:21 8:21 8:22 8:22 8:22 8:22 8:22 8:22 8:23 8:23 8:23 8:23 8:23 8:23 8:23 9:1 9:1-15 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:2 9:4 9:4 9:4 9:4 9:5 9:5-7 9:6 9:6-9 9:7 9:7 9:7 9:7 9:7 9:8 9:8 9:8 9:10 9:10 9:10 9:10 9:10 9:11 9:11 9:11 9:11 9:12 9:12 9:13 9:13 9:13 9:13 9:13 10:1 10:1 10:1 10:1 10:1 10:1-8 10:1-18 10:1-18 10:2 10:2 10:2 10:2 10:2 10:3 10:3-6 10:4 10:4 10:4 10:4 10:4 10:4 10:4 10:5 10:5 10:5 10:5 10:5 10:5 10:5 10:6 10:6 10:7 10:7 10:7 10:7 10:7-11 10:8 10:8 10:8 10:8-16 10:9 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:10 10:11 10:11 10:11 10:11 10:11 10:12 10:13 10:13 10:14 10:14-16 10:15 10:15-17 10:16 10:16 10:16 10:16 10:17 10:18 11:1 11:1 11:1 11:1 11:1-3 11:1-4 11:1-33 11:1-33 11:2 11:2 11:2 11:2 11:2 11:2 11:2 11:2 11:3 11:3 11:3 11:3 11:3 11:4 11:4 11:4 11:4 11:4 11:5 11:5 11:5 11:5 11:6 11:6 11:6 11:6 11:7-10 11:8 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:9 11:10 11:10 11:11 11:11-33 11:12 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13 11:13-15 11:13-15 11:14 11:14 11:14 11:14 11:14 11:14 11:15 11:16 11:16 11:17 11:17 11:18 11:18 11:18 11:18 11:18 11:19 11:19 11:20 11:20 11:20 11:20 11:20 11:20 11:20 11:20 11:22 11:22 11:22 11:22 11:22 11:22 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:23 11:23-25 11:23-27 11:24 11:24 11:25 11:25 11:25 11:26 11:26 11:26 11:26 11:27 11:27 11:27 11:27 11:27 11:27 11:28 11:29 11:29 11:29 11:30 11:30 11:31 11:32 11:33 11:33 11:33 11:33 12:1 12:1 12:1 12:1 12:1-4 12:1-5 12:1-7 12:1-10 12:1-21 12:2 12:2 12:2 12:2 12:2 12:4 12:4 12:4 12:4 12:4 12:4 12:4 12:5 12:5 12:5 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7 12:7-9 12:7-9 12:7-9 12:7-10 12:8 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:9 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:10 12:11 12:11 12:12 12:12 12:12 12:12 12:12 12:12 12:13 12:13-16 12:14 12:14 12:14 12:14 12:14 12:14 12:14 12:15 12:15 12:15 12:16 12:16 12:16 12:16 12:17 12:17 12:17 12:17 12:18 12:18 12:18 12:18 12:18 12:18 12:18 12:18 12:19 12:19 12:20 12:21 12:21 12:21 12:21 12:21 13:1 13:1 13:1 13:1 13:1 13:1 13:1 13:1-4 13:1-10 13:1-14 13:2 13:2 13:2 13:2 13:2 13:3 13:3 13:3 13:3 13:3-10 13:4 13:4 13:4 13:5 13:5 13:6 13:6 13:9 13:10 13:10 13:10 13:10 13:11 13:11 13:11 13:11 13:14 13:14 13:14 13:14 13:14 13:14
Galatians
1:1 1:1 1:1 1:1 1:1 1:1-24 1:1-24 1:1-2:21 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6-8 1:6-9 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11-19 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13-24 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15-18 1:15-24 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16-18 1:17 1:17 1:17 1:17 1:17 1:17 1:17-21 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:21 1:21 1:22 1:23 1:23 1:24 1:24 2:1 2:1 2:1 2:1 2:1 2:1-10 2:1-10 2:1-14 2:1-14 2:1-21 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:7 2:7 2:7-14 2:7-15 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:11 2:11-14 2:11-14 2:11-14 2:11-14 2:11-18 2:11-18 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:14 2:14 2:14 2:14-21 2:15 2:15 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:21 3:1 3:1 3:1 3:1 3:1-5 3:1-26 3:1-29 3:1-4:31 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:7 3:7 3:7 3:7 3:7-14 3:8 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17-19 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:21-24 3:22 3:22 3:22 3:23 3:23 3:23 3:23-25 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:24 3:25 3:25 3:26 3:26 3:26 3:26 3:26 3:27 3:27 3:27 3:27 3:27 3:27 3:27 3:27 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:28 3:29 3:29 3:29 3:29 3:29 3:29 3:29 3:29 3:29 3:29 4:1 4:1 4:1 4:1 4:1-3 4:1-3 4:1-9 4:1-31 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4-6 4:4-6 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9-11 4:10 4:10 4:11 4:11 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14-16 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:21 4:21 4:21-31 4:22 4:22-30 4:23 4:24 4:24 4:24 4:24 4:24 4:24 4:25 4:25 4:25 4:26 4:26 4:26 4:26 4:26 4:26 4:26 4:26 4:26 4:26 4:27 4:28 4:28 4:29 4:29 4:29 4:29 4:29 4:29 4:30 4:30 4:30 4:31 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-6 5:1-26 5:1-6:18 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:3 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:7 5:7-12 5:8 5:8 5:8 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:11 5:11 5:12 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16-18 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19-21 5:19-21 5:19-22 5:20 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22-24 5:22-25 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:25 5:25 5:25 5:25 5:25 5:25 5:25 5:25 5:25 5:26 5:26 6:1 6:1 6:1-8 6:1-18 6:2 6:2 6:2 6:2 6:2 6:2 6:3 6:3 6:3 6:4 6:4 6:5 6:5 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:7 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:8 6:9 6:9 6:9 6:9 6:9 6:9 6:9 6:10 6:10 6:10 6:11 6:11 6:11 6:11 6:11 6:11 6:12 6:12 6:12 6:12 6:12 6:12 6:13 6:13 6:13 6:13 6:13 6:13 6:14 6:14 6:14 6:14 6:14 6:14 6:14 6:15 6:15 6:15 6:15 6:16 6:16 6:16 6:16 6:16 6:16 6:17 6:17 6:17 6:18 6:18
Ephesians
1:1 1:1 1:1 1:1 1:1-23 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3-14 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-7 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9-11 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19-23 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20-22 1:20-22 1:20-22 1:20-22 1:20-22 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:23 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-3 2:1-7 2:1-22 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11-13 2:11-22 2:11-22 2:11-22 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12-17 2:12-20 2:13 2:13 2:13 2:13-17 2:13-17 2:13-18 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-16 2:14-17 2:14-22 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19-21 2:19-22 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20-22 2:21 2:21 2:21 2:21 2:21 2:21 2:21 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:22 3:1 3:1 3:1 3:1 3:1 3:1-5 3:1-10 3:1-12 3:1-21 3:2 3:2 3:3-5 3:3-6 3:3-6 3:3-9 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5-9 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:13 3:13 3:14 3:14 3:14 3:14-18 3:14-19 3:14-21 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16-21 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:20 3:20 3:21 3:21 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-32 4:2 4:2 4:2 4:2 4:2 4:2-4 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3-6 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4-6 4:4-6 4:4-6 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11-13 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13-16 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14-16 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22 4:22-24 4:22-24 4:22-24 4:23 4:23 4:23 4:23 4:23 4:23 4:23 4:23 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:24 4:25 4:25 4:25 4:25 4:26 4:26 4:26 4:26 4:26 4:27 4:28 4:29 4:29 4:29 4:30 4:30 4:30 4:30 4:30 4:30 4:30 4:30 4:30 4:30 4:30 4:31 4:31 4:31 4:31 4:31 4:31 4:32 4:32 4:32 4:32 4:32 4:32 5:1 5:1 5:1 5:1 5:1-13 5:1-33 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3 5:3-5 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6-8 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8-13 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11 5:11-14 5:12 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:15 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:20 5:20-22 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22-33 5:22-33 5:22-33 5:23 5:23 5:23 5:23 5:23-32 5:23-32 5:24 5:24 5:24 5:24 5:24 5:25 5:25 5:25 5:25 5:25-27 5:25-27 5:25-27 5:25-32 5:25-32 5:26 5:26 5:26 5:26 5:26 5:26 5:26 5:27 5:27 5:27 5:27 5:27 5:27 5:27 5:27-32 5:28 5:29 5:30 5:30 5:30 5:30 5:30 5:30 5:30 5:30 5:30 5:30-32 5:31 5:31 5:31 5:31 5:32 5:32 5:32 5:32 5:32 5:32 5:32 5:32 6:1 6:1 6:1 6:1 6:1-4 6:1-9 6:1-24 6:2 6:2 6:2 6:2 6:3 6:3 6:3 6:4 6:4 6:4 6:4 6:4 6:4-9 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5-8 6:6 6:6 6:6 6:7 6:7 6:7 6:8 6:8 6:9 6:9 6:9 6:9 6:9 6:10 6:10 6:10 6:11 6:11 6:11 6:11 6:11 6:11-17 6:11-18 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:13 6:13 6:13 6:13 6:13 6:13 6:13-17 6:13-17 6:14 6:14 6:14 6:14 6:15 6:15 6:15 6:16 6:16 6:16 6:16 6:16 6:17 6:17 6:17 6:17 6:17 6:17 6:18 6:18 6:18 6:18 6:18 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:19 6:20 6:20 6:20 6:20 6:20 6:20 6:21 6:21 6:21 6:21 6:21 6:22 6:22 6:22 6:22 6:23 6:23 6:24 6:24 6:24 6:24
Philippians
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-30 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-6 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12-14 1:12-14 1:12-18 1:12-30 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13-18 1:14 1:14 1:14 1:15 1:15 1:15-18 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:25 1:25 1:25 1:26 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:28 1:28 1:28 1:28-30 1:28-30 1:28-30 1:28-30 1:29 1:29 1:29 1:29 1:29 1:29 1:30 1:30 1:30 1:30 1:30 1:30 2:1 2:1 2:1-4 2:1-30 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5-8 2:5-8 2:6 2:6 2:6 2:6 2:6 2:6-8 2:6-9 2:6-11 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7-9 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9-11 2:9-11 2:9-11 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17-28 2:18 2:18 2:19 2:19 2:19 2:19-23 2:19-23 2:19-24 2:19-30 2:20 2:20 2:21 2:21 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:24 2:24 2:24 2:25 2:25 2:25 2:25-30 2:25-30 2:26 2:26 2:26 2:26 2:26 2:27 2:27 2:27 2:28 2:30 2:30 2:30 2:30 2:30 2:30 3:1 3:1 3:1 3:1 3:1-21 3:1-21 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3-10 3:4 3:4 3:4-14 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6-8 3:7 3:7 3:7 3:7 3:7-14 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8-10 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12-14 3:12-14 3:12-14 3:12-14 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-23 4:1-23 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6-9 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10-18 4:11 4:11 4:11 4:12 4:12 4:12 4:13 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:20 4:21 4:21 4:22 4:22 4:22
Colossians
1:1 1:1 1:1 1:1-29 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9-11 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15-17 1:15-18 1:15-18 1:15-18 1:15-18 1:15-20 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16-19 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18-20 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:21 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:25 1:25 1:25 1:25 1:26 1:26 1:26 1:26 1:26 1:26 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:27 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:28 1:29 1:29 1:29 1:29 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-23 2:1-23 2:1-23 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:5 2:5 2:6 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10-15 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18-23 2:18-23 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20-22 2:20-23 2:20-23 2:21 2:22 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:23 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-25 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6-8 3:7 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10-14 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12-14 3:12-15 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:20 3:21 3:22 3:22 3:22 3:22 3:22-24 3:23 3:23 3:23 3:24 3:24 3:25 3:25 4:1-18 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9-12 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:12-17 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:18 4:18 5:21 16:20
1 Thessalonians
1:1 1:1 1:1 1:1 1:1-10 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5-10 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 2:1 2:1 2:1-12 2:1-20 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10-12 2:10-12 2:11 2:11 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13-16 2:14 2:14 2:14-16 2:14-16 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17-20 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-6 3:1-6 3:1-10 3:1-13 3:2 3:2 3:2 3:2 3:2-5 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6-10 3:7 3:10 3:10 3:10 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 4:1 4:1 4:1 4:1 4:1 4:1 4:1-9 4:1-18 4:1-5:28 4:2 4:3 4:3 4:3 4:3-6 4:3-10 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:6 4:6 4:7 4:7 4:7 4:7 4:9 4:9 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:13-17 4:13-18 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14-17 4:15 4:15 4:15 4:15 4:15 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 5:1 5:1 5:1 5:1 5:1-11 5:1-28 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-4 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5-7 5:5-7 5:6 5:6 5:6 5:6 5:6 5:6-8 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:16 5:16-18 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:20 5:20 5:21 5:21 5:21 5:22 5:22 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:24 5:26 5:26 5:27 5:27 5:27 5:27
2 Thessalonians
1:1 1:1 1:1-12 1:1-12 1:3 1:3 1:3 1:3 1:4 1:5 1:5 1:5 1:5-7 1:6 1:6 1:6 1:6-10 1:6-10 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7-9 1:7-10 1:7-10 1:8 1:8 1:8 1:8 1:8 1:8 1:8-10 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:12 1:12 2:1 2:1 2:1 2:1-12 2:1-17 2:1-17 2:1-17 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3-8 2:3-10 2:3-12 2:3-12 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7-9 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9-11 2:9-12 2:9-12 2:10 2:10 2:10-12 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:15 2:15 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 3:1 3:1 3:1-16 3:1-18 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6-12 3:7-9 3:7-9 3:8 3:8 3:8 3:8 3:8 3:8 3:10 3:10 3:10-15 3:11 3:11 3:11 3:11 3:11 3:11 3:12 3:12 3:13 3:14 3:14 3:14 3:15 3:15 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:18
1 Timothy
1:1 1:1 1:1 1:1-20 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3-20 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-7 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11-13 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13-16 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:20 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-15 2:1-6:2 2:2 2:2 2:2-4 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4-6 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9-12 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11-14 2:11-14 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 3:1 3:1 3:1-16 3:1-16 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2-4 3:2-7 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8-13 3:9 3:9 3:9 3:9 3:9 3:11 3:12 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-3 4:1-3 4:1-3 4:1-3 4:1-8 4:1-16 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:12-14 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:16 5:1 5:1-25 5:3 5:3 5:3 5:3 5:3 5:3 5:3-25 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:8 5:8 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11-13 5:11-13 5:11-13 5:12 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:14 5:14 5:14 5:14 5:15 5:15 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23 5:23 5:23 5:24 5:24 5:24 5:24 5:24 5:25 5:25 5:25 6:1 6:1 6:1 6:1 6:1 6:1 6:1-21 6:2 6:2 6:2 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:3 6:3-19 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:4 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:5 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:6 6:7 6:8 6:8 6:9 6:9 6:9 6:9 6:9 6:9 6:9 6:10 6:10 6:10 6:10 6:10 6:10 6:10 6:10 6:10 6:10 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:11 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:12 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:13 6:14 6:14 6:14 6:14 6:14-16 6:14-16 6:15 6:15 6:15 6:15 6:15 6:15 6:15 6:15 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:16 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:17 6:18 6:18 6:18 6:18 6:18 6:19 6:19 6:19 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:20 6:21 6:21 6:21 6:21 6:21
2 Timothy
1:1 1:1-18 1:1-4:22 1:2 1:2 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16-18 1:16-18 1:16-18 1:16-18 1:16-18 1:18 1:18 1:18 1:18 1:18 2:1 2:1 2:1-26 2:2 2:2 2:2 2:2 2:2 2:2 2:2-8 2:3 2:3 2:3 2:3 2:3 2:3-5 2:3-13 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:11-13 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15-23 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:21 2:21 2:21 2:21 2:21 2:21 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:25 2:25 2:25 2:25 2:25 2:26 2:26 2:26 2:26 3:1 3:1 3:1 3:1 3:1-3 3:1-4 3:1-8 3:1-9 3:1-17 3:2 3:2-8 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:11 3:11 3:11 3:11 3:12 3:12 3:12 3:13 3:13 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 4:1 4:1 4:1 4:1 4:1-5 4:1-22 4:2 4:2 4:2 4:2 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6-8 4:6-8 4:6-8 4:6-8 4:7 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9-11 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:10-12 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:20 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:21 4:22 4:22 4:22
Titus
1:1 1:1 1:1-16 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5-7 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 2:1 2:1 2:1-15 2:2 2:2 2:2 2:2 2:2-9 2:3 2:3 2:3 2:3 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 3:1 3:1 3:1 3:1-3 3:1-7 3:1-15 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4-7 3:4-7 3:4-7 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5-7 3:6 3:6 3:6 3:6 3:7 3:7 3:8 3:8 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:11 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:13 3:13 3:15 3:15 3:15
Philemon
1:1 1:1 1:1-25 1:2 1:2 1:2 1:2 1:2 1:4 1:4 1:4-6 1:5 1:5 1:7 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10-18 1:11 1:13 1:13 1:13 1:14 1:14 1:16 1:16 1:16 1:16 1:17 1:18 1:19 1:19 1:19 1:19 1:20 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:25
Hebrews
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-3 1:1-14 1:1-14 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-14 1:5 1:5 1:5 1:5 1:5 1:5 1:5-14 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6-9 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:10 1:10 1:10-12 1:11 1:11 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 2 2 2 2:1 2:1 2:1-18 2:1-18 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5-18 2:6-8 2:6-8 2:7 2:7 2:7-9 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10-12 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11-14 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 3 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-19 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2-6 3:2-6 3:2-6 3:2-7 3:3 3:3 3:3 3:3 3:3-6 3:3-6 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:9 3:9 3:10 3:10 3:11 3:11 3:12 3:12 3:12 3:12 3:12 3:12 3:12 3:12-19 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17-19 3:18 3:18 3:18 3:18 3:19 3:19 4:1 4:1 4:1 4:1-11 4:1-16 4:1-16 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:3 4:3-9 4:4 4:4 4:4 4:5 4:6 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:12 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James
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-27 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2-4 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5-7 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:8 1:8 1:8 1:9 1:10 1:10 1:10 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13-15 1:13-17 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21-27 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:25 1:25 1:25 1:25 1:25 1:25 1:26 1:26 1:26 1:26 1:26 1:26 1:27 1:27 1:27 1:27 1:27 1:27 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-4 2:1-26 2:1-26 2:2 2:2 2:2 2:2 2:3 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:12 2:12 2:12 2:12 2:12-22 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14-26 2:14-26 2:14-26 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:17 2:17 2:18 2:18 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:21 2:21 2:21 2:21 2:21 2:21 2:21 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:23 2:23 2:24 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:25 2:25 2:26 2:26 3:1 3:1 3:1-12 3:1-18 3:2 3:2 3:2 3:2-18 3:3 3:5-12 3:5-12 3:6 3:6 3:6 3:6 3:6-10 3:7 3:9 3:9 3:10 3:13 3:13 3:13 3:13 3:13-4:17 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-17 4:2 4:2 4:2 4:2 4:2 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:10 4:10 4:10 4:10 4:11 4:11 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13-15 4:13-15 4:14 4:14 4:14 4:14 4:15 4:15 4:16 4:17 4:17 4:17 4:17 4:17 5:1 5:1 5:1 5:1 5:1 5:1-5 5:1-6 5:1-6 5:1-20 5:2 5:2 5:2 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:6 5:6 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7 5:7-9 5:7-11 5:8 5:8 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:11 5:11 5:11 5:11 5:11 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:14-18 5:15 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:16 5:16 5:16-18 5:16-18 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:20 5:20 5:20 5:20 5:20 5:20 5:20
1 Peter
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-25 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3-5 1:3-9 1:3-12 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7-9 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10-12 1:10-12 1:10-12 1:10-12 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14-21 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:25 1:25 1:25 1:25 1:25 1:25 2 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-25 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4-6 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6 2:6-10 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:11 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:12 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13-18 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:19 2:19 2:19-22 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20-22 2:21 2:21 2:21-24 2:21-25 2:21-25 2:22 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:23 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:24 2:25 2:25 2:25 2:25 2:25 2:25 3 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-7 3:1-22 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:8 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13-16 3:14 3:14 3:14 3:14 3:14 3:14 3:14-17 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:18-21 3:18-22 3:19 3:19 3:19 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:22 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-3 4:1-3 4:1-19 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2-4 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:12 4:12-14 4:12-16 4:12-19 4:13 4:13 4:13 4:13 4:13 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:14 4:15 4:15 4:15 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17-19 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:19 4:19 4:19 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-3 5:1-4 5:1-11 5:1-14 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2 5:2-4 5:3 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:6 5:7 5:7 5:7 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:10 5:12 5:12 5:12 5:12 5:12 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:14
2 Peter
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-21 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5-7 1:5-7 1:5-8 1:5-8 1:5-8 1:6 1:7 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12-21 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15-18 1:16 1:16 1:16-18 1:16-18 1:16-18 1:16-21 1:17 1:17 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19-21 1:19-21 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-22 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:5 2:5 2:5-8 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 2:9 2:9 2:9-22 2:10 2:10 2:10 2:10 2:10 2:11 2:11 2:12 2:12 2:12 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18-20 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20-22 2:21 2:21 2:21 2:22 2:22 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1 3:1-18 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:3-7 3:3-10 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:4 3:5 3:5 3:5 3:5 3:5-7 3:5-7 3:5-7 3:6 3:6 3:6 3:6 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8-10 3:8-13 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10 3:10-12 3:10-13 3:10-13 3:11 3:11 3:12 3:12 3:12 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 3:18
1 John
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-10 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5-7 1:5-7 1:5-2:28 1:6 1:6 1:6 1:6 1:6-10 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7-9 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8-10 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1 2:1-29 2:2 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:3 2:4 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:10 2:11 2:12 2:12 2:12 2:12 2:12 2:12-14 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:13 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-16 2:15 2:15 2:15 2:15 2:15 2:15-17 2:15-17 2:15-17 2:15-17 2:15-17 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18-25 2:19 2:19 2:19 2:19 2:19 2:19 2:19 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:20 2:21 2:21 2:22 2:22 2:22 2:22 2:22 2:22 2:23 2:23 2:23 2:24 2:24 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:27 2:28 2:28 2:28 2:28 2:28 2:28 2:28 2:29 2:29 2:29 2:29 2:29 2:29-3:3 2:29-5:5 3:1 3:1 3:1 3:1 3:1 3:1-3 3:1-24 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:2 3:3 3:3 3:3 3:3 3:3 3:3 3:3 3:4 3:4 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6-9 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:7 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8 3:8-10 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:11 3:12 3:12 3:12 3:14 3:14 3:14 3:14 3:14 3:14 3:15 3:15 3:15 3:16 3:16 3:16 3:16 3:16 3:18 3:18 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:19 3:19 3:19 3:19 3:19-21 3:20 3:20 3:20 3:20 3:21 3:21 3:21 3:21 3:21 3:21 3:22 3:22 3:22 3:22-24 3:23 3:23 3:23 3:24 3:24 3:24 3:24 3:24 3:24 4:1 4:1 4:1 4:1 4:1 4:1 4:1 4:1-3 4:1-3 4:1-3 4:1-3 4:1-3 4:1-6 4:1-21 4:2 4:2 4:2 4:2 4:2 4:2 4:2 4:2-6 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:3 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:7 4:7-21 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:9 4:9 4:9 4:9 4:9 4:9 4:9 4:9-11 4:10 4:10 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:11 4:12 4:12 4:12 4:12 4:13 4:13 4:13 4:13 4:13 4:13-16 4:14 4:14 4:14 4:14 4:14 4:15 4:16 4:16 4:16 4:16 4:16 4:16 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17 4:17-19 4:17-21 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:18 4:19 4:19 4:19 4:19 4:19 4:20 4:20 4:20 4:20 4:20 4:20 4:21 4:21 4:21 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1 5:1-21 5:2 5:2 5:3 5:3 5:3 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:4 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:6 5:6 5:6 5:6 5:6-11 5:7 5:7 5:8 5:8 5:8 5:8-11 5:9 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:11 5:11-13 5:12 5:12 5:13 5:13 5:13 5:13 5:13 5:14 5:14 5:14 5:15 5:15 5:15 5:16 5:16 5:16 5:16 5:16 5:16 5:17 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:18 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:19 5:20 5:20 5:20 5:20 5:20 5:21 5:21 5:21 5:21 5:21 5:21
2 John
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-13 1:2 1:2 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:5 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:13 1:13
3 John
1:1 1:1 1:1 1:1 1:1 1:1 1:1-14 1:2 1:2 1:3 1:5 1:5 1:7 1:7 1:7 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:12 1:13 1:14 1:14 1:14 1:14
Jude
1:1 1:1 1:1 1:1 1:1 1:1 1:1 1:1-25 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-13 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:11 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:22 1:23 1:23 1:23 1:23 1:23 1:23 1:24 1:24 1:24 1:24 1:24 1:24 1:24 1:25 1:25 1:25 1:25
Revelation
1:1 1:1 1:1 1:1 1:1 1:1-20 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:3 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:7 1:8 1:8 1:8 1:8 1:8 1:8 1:8 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:9 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:10 1:11 1:11 1:11 1:11 1:12 1:12 1:12-16 1:13 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:15 1:15 1:15 1:15 1:15 1:15 1:15 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:20 1:20 2 2:1 2:1 2:1 2:1 2:1-6 2:1-29 2:1-3:22 2:2 2:2 2:2 2:2 2:2 2:2 2:3 2:4 2:4 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:5 2:6 2:6 2:6 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:9 2:9 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21:19 21:19 21:19 21:19-21 21:20 21:20 21:21 21:22 21:22 21:22 21:22 21:22 21:22 21:23 21:23 21:23 21:23 21:23 21:23 21:23 21:24 21:24 21:25 21:25 21:25 21:25 21:26 21:26 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 21:27 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1 22:1-5 22:1-21 22:2 22:2 22:2 22:2 22:2 22:2 22:3 22:3 22:3 22:3 22:3 22:3 22:3 22:3 22:3 22:3 22:4 22:4 22:4 22:4 22:4 22:4 22:4 22:4 22:4 22:4 22:5 22:5 22:5 22:5 22:5 22:5 22:5 22:5 22:6 22:6 22:6 22:6 22:6 22:6 22:7 22:7 22:7 22:7 22:7 22:8 22:8 22:8 22:8 22:8 22:9 22:9 22:9 22:9 22:9 22:9 22:9 22:10 22:10 22:10 22:10 22:10 22:10 22:10-12 22:11 22:11 22:11 22:11 22:11 22:11 22:11 22:11 22:11 22:11 22:11 22:12 22:12 22:12 22:12 22:12 22:12 22:13 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:14 22:15 22:15 22:15 22:15 22:15 22:15 22:15 22:15 22:15 22:15 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:16 22:17 22:17 22:17 22:17 22:17 22:17 22:17 22:17 22:17 22:17 22:18 22:18 22:18 22:19 22:19 22:19 22:19 22:20 22:20 22:20 22:20 22:20 22:20 22:20 22:20 22:20 22:20 22:21
Tobit
Wisdom of Solomon
2:24 7:25 7:26 13:15 13:15 13:16
1 Maccabees
1:11-15 1:11-15 1:11-16 1:15 1:17 1:18 1:19 1:19 1:20 1:20-50 1:24 1:25 1:29 1:30 1:37-49 1:41 1:52 1:54 1:54 1:59 1:62 1:62 1:63 2:1-5 2:28 2:29 2:35 2:41-43 2:44 2:59 3:10 3:37 3:39 3:41 3:58 4:51-58 4:52 4:52 4:54 4:56 4:59 4:61 5:1-68 5:2 5:3 5:3 5:6 5:12 5:13 5:55-57 6:1 6:49 9:9 9:27 9:40 13:29 13:49
2 Maccabees
1:13 3:1 3:4 4:9 5:5-14 5:15-21 5:24 5:27 6:7 6:7 6:18 6:18 6:21 6:28 6:30 7:3-5 7:9 7:11 7:14 7:29 7:36 7:36 9:5 9:5 9:5 10:1-7 10:1-7 10:15 10:23 12:40 13:21 19:20 19:30
3 Maccabees
Sirach
Genesis
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 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22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30 24:31 24:32 24:33 24:34 24:35 24:36 24:37 24:38 24:39 24:40 24:41 24:42 24:43 24:44 24:45 24:46 24:47 24:48 24:49 24:50 24:51 24:52 24:53 24:54 24:55 24:56 24:57 24:58 24:59 24:60 24:61 24:62 24:63 24:64 24:65 24:66 24:67 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 25:32 25:33 25:34 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 26:33 26:34 26:35 27 27:1 27:2 27:3 27:4 27:5 27:6 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36:36 36:37 36:38 36:39 36:40 36:41 36:42 36:43 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 37:25 37:26 37:27 37:28 37:29 37:30 37:31 37:32 37:33 37:34 37:35 37:36 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 38:23 38:24 38:25 38:26 38:27 38:28 38:29 38:30 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 39:14 39:15 39:16 39:17 39:18 39:19 39:20 39:21 39:22 39:23 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 40:18 40:19 40:20 40:21 40:22 40:23 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 41:14 41:15 41:16 41:17 41:18 41:19 41:20 41:21 41:22 41:23 41:24 41:25 41:26 41:27 41:28 41:29 41:30 41:31 41:32 41:33 41:34 41:35 41:36 41:37 41:38 41:39 41:40 41:41 41:42 41:43 41:44 41:45 41:46 41:47 41:48 41:49 41:50 41:51 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Exodus
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 12:45 12:46 12:47 12:48 12:49 12:50 12:51 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 16:35 16:36 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 21:36 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 25:32 25:33 25:34 25:35 25:36 25:37 25:38 25:39 25:40 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 26:33 26:34 26:35 26:36 26:37 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 28:29 28:30 28:31 28:32 28:33 28:34 28:35 28:36 28:37 28:38 28:39 28:40 28:41 28:42 28:43 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 29:30 29:31 29:32 29:33 29:34 29:35 29:36 29:37 29:38 29:39 29:40 29:41 29:42 29:43 29:44 29:45 29:46 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 30:28 30:29 30:30 30:31 30:32 30:33 30:34 30:35 30:36 30:37 30:38 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 32:33 32:34 32:35 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 34:23 34:24 34:25 34:26 34:27 34:28 34:29 34:30 34:31 34:32 34:33 34:34 34:35 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 35:17 35:18 35:19 35:20 35:21 35:22 35:23 35:24 35:25 35:26 35:27 35:28 35:29 35:30 35:31 35:32 35:33 35:34 35:35 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 36:23 36:24 36:25 36:26 36:27 36:28 36:29 36:30 36:31 36:32 36:33 36:34 36:35 36:36 36:37 36:38 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 37:25 37:26 37:27 37:28 37:29 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 38:23 38:24 38:25 38:26 38:27 38:28 38:29 38:30 38:31 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 39:14 39:15 39:16 39:17 39:18 39:19 39:20 39:21 39:22 39:23 39:24 39:25 39:26 39:27 39:28 39:29 39:30 39:31 39:32 39:33 39:34 39:35 39:36 39:37 39:38 39:39 39:40 39:41 39:42 39:43 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 40:18 40:19 40:20 40:21 40:22 40:23 40:24 40:25 40:26 40:27 40:28 40:29 40:30 40:31 40:32 40:33 40:34 40:35 40:36 40:37 40:38
Leviticus
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 11:41 11:42 11:43 11:44 11:45 11:46 11:47 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 13:38 13:39 13:40 13:41 13:42 13:43 13:44 13:45 13:46 13:47 13:48 13:49 13:50 13:51 13:52 13:53 13:54 13:55 13:56 13:57 13:58 13:59 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 14:37 14:38 14:39 14:40 14:41 14:42 14:43 14:44 14:45 14:46 14:47 14:48 14:49 14:50 14:51 14:52 14:53 14:54 14:55 14:56 14:57 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 23:38 23:39 23:40 23:41 23:42 23:43 23:44 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 25:32 25:33 25:34 25:35 25:36 25:37 25:38 25:39 25:40 25:41 25:42 25:43 25:44 25:45 25:46 25:47 25:48 25:49 25:50 25:51 25:52 25:53 25:54 25:55 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 26:33 26:34 26:35 26:36 26:37 26:38 26:39 26:40 26:41 26:42 26:43 26:44 26:45 26:46 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 27:28 27:29 27:30 27:31 27:32 27:33 27:34
Numbers
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47 1:48 1:49 1:50 1:51 1:52 1:53 1:54 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 3:36 3:37 3:38 3:39 3:40 3:41 3:42 3:43 3:44 3:45 3:46 3:47 3:48 3:49 3:50 3:51 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 4:44 4:45 4:46 4:47 4:48 4:49 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 7:51 7:52 7:53 7:54 7:55 7:56 7:57 7:58 7:59 7:60 7:61 7:62 7:63 7:64 7:65 7:66 7:67 7:68 7:69 7:70 7:71 7:72 7:73 7:74 7:75 7:76 7:77 7:78 7:79 7:80 7:81 7:82 7:83 7:84 7:85 7:86 7:87 7:88 7:89 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 14:37 14:38 14:39 14:40 14:41 14:42 14:43 14:44 14:45 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 15:40 15:41 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 16:35 16:36 16:37 16:38 16:39 16:40 16:41 16:42 16:43 16:44 16:45 16:46 16:47 16:48 16:49 16:50 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 22:34 22:35 22:36 22:37 22:38 22:39 22:40 22:41 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 26:33 26:34 26:35 26:36 26:37 26:38 26:39 26:40 26:41 26:42 26:43 26:44 26:45 26:46 26:47 26:48 26:49 26:50 26:51 26:52 26:53 26:54 26:55 26:56 26:57 26:58 26:59 26:60 26:61 26:62 26:63 26:64 26:65 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 28:29 28:30 28:31 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 29:30 29:31 29:32 29:33 29:34 29:35 29:36 29:37 29:38 29:39 29:40 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 31:25 31:26 31:27 31:28 31:29 31:30 31:31 31:32 31:33 31:34 31:35 31:36 31:37 31:38 31:39 31:40 31:41 31:42 31:43 31:44 31:45 31:46 31:47 31:48 31:49 31:50 31:51 31:52 31:53 31:54 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 32:33 32:34 32:35 32:36 32:37 32:38 32:39 32:40 32:41 32:42 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 33:26 33:27 33:28 33:29 33:30 33:31 33:32 33:33 33:34 33:35 33:36 33:37 33:38 33:39 33:40 33:41 33:42 33:43 33:44 33:45 33:46 33:47 33:48 33:49 33:50 33:51 33:52 33:53 33:54 33:55 33:56 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 34:23 34:24 34:25 34:26 34:27 34:28 34:29 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 35:17 35:18 35:19 35:20 35:21 35:22 35:23 35:24 35:25 35:26 35:27 35:28 35:29 35:30 35:31 35:32 35:33 35:34 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13
Deuteronomy
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 4:44 4:45 4:46 4:47 4:48 4:49 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 28:29 28:30 28:31 28:32 28:33 28:34 28:35 28:36 28:37 28:38 28:39 28:40 28:41 28:42 28:43 28:44 28:45 28:46 28:47 28:48 28:49 28:50 28:51 28:52 28:53 28:54 28:55 28:56 28:57 28:58 28:59 28:60 28:61 28:62 28:63 28:64 28:65 28:66 28:67 28:68 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 31:25 31:26 31:27 31:28 31:29 31:30 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 32:33 32:34 32:35 32:36 32:37 32:38 32:39 32:40 32:41 32:42 32:43 32:44 32:45 32:46 32:47 32:48 32:49 32:50 32:51 32:52 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 33:26 33:27 33:28 33:29 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12
Joshua
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 10:43 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 15:40 15:41 15:42 15:43 15:44 15:45 15:46 15:47 15:48 15:49 15:50 15:51 15:52 15:53 15:54 15:55 15:56 15:57 15:58 15:59 15:60 15:61 15:62 15:63 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 19:38 19:39 19:40 19:41 19:42 19:43 19:44 19:45 19:46 19:47 19:48 19:49 19:50 19:51 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 21:36 21:37 21:38 21:39 21:40 21:41 21:42 21:43 21:44 21:45 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 22:34 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30 24:31 24:32 24:33
Judges
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 9:39 9:40 9:41 9:42 9:43 9:44 9:45 9:46 9:47 9:48 9:49 9:50 9:51 9:52 9:53 9:54 9:55 9:56 9:57 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 20:39 20:40 20:41 20:42 20:43 20:44 20:45 20:46 20:47 20:48 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25
Ruth
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22
1 Samuel
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 14:37 14:38 14:39 14:40 14:41 14:42 14:43 14:44 14:45 14:46 14:47 14:48 14:49 14:50 14:51 14:52 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 17:29 17:30 17:31 17:32 17:33 17:34 17:35 17:36 17:37 17:38 17:39 17:40 17:41 17:42 17:43 17:44 17:45 17:46 17:47 17:48 17:49 17:50 17:51 17:52 17:53 17:54 17:55 17:56 17:57 17:58 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 20:39 20:40 20:41 20:42 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 25:32 25:33 25:34 25:35 25:36 25:37 25:38 25:39 25:40 25:41 25:42 25:43 25:44 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 30:28 30:29 30:30 30:31 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13
2 Samuel
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 3:36 3:37 3:38 3:39 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 13:38 13:39 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 17:29 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 19:38 19:39 19:40 19:41 19:42 19:43 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 22:34 22:35 22:36 22:37 22:38 22:39 22:40 22:41 22:42 22:43 22:44 22:45 22:46 22:47 22:48 22:49 22:50 22:51 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 23:38 23:39 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25
1 Kings
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47 1:48 1:49 1:50 1:51 1:52 1:53 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 7:51 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 8:40 8:41 8:42 8:43 8:44 8:45 8:46 8:47 8:48 8:49 8:50 8:51 8:52 8:53 8:54 8:55 8:56 8:57 8:58 8:59 8:60 8:61 8:62 8:63 8:64 8:65 8:66 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 11:41 11:42 11:43 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 18:38 18:39 18:40 18:41 18:42 18:43 18:44 18:45 18:46 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 20:39 20:40 20:41 20:42 20:43 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 22:34 22:35 22:36 22:37 22:38 22:39 22:40 22:41 22:42 22:43 22:44 22:45 22:46 22:47 22:48 22:49 22:50 22:51 22:52 22:53
2 Kings
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 4:44 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 17:29 17:30 17:31 17:32 17:33 17:34 17:35 17:36 17:37 17:38 17:39 17:40 17:41 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30
1 Chronicles
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47 1:48 1:49 1:50 1:51 1:52 1:53 1:54 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 2:50 2:51 2:52 2:53 2:54 2:55 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 6:41 6:42 6:43 6:44 6:45 6:46 6:47 6:48 6:49 6:50 6:51 6:52 6:53 6:54 6:55 6:56 6:57 6:58 6:59 6:60 6:61 6:62 6:63 6:64 6:65 6:66 6:67 6:68 6:69 6:70 6:71 6:72 6:73 6:74 6:75 6:76 6:77 6:78 6:79 6:80 6:81 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 8:40 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 9:39 9:40 9:41 9:42 9:43 9:44 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 11:41 11:42 11:43 11:44 11:45 11:46 11:47 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 16:35 16:36 16:37 16:38 16:39 16:40 16:41 16:42 16:43 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30 24:31 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 27:28 27:29 27:30 27:31 27:32 27:33 27:34 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 29:30
2 Chronicles
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 6:41 6:42 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 29:30 29:31 29:32 29:33 29:34 29:35 29:36 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 32:33 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 34:23 34:24 34:25 34:26 34:27 34:28 34:29 34:30 34:31 34:32 34:33 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 35:17 35:18 35:19 35:20 35:21 35:22 35:23 35:24 35:25 35:26 35:27 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 36:23
Ezra
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 2:50 2:51 2:52 2:53 2:54 2:55 2:56 2:57 2:58 2:59 2:60 2:61 2:62 2:63 2:64 2:65 2:66 2:67 2:68 2:69 2:70 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 10:43 10:44
Nehemiah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 7:51 7:52 7:53 7:54 7:55 7:56 7:57 7:58 7:59 7:60 7:61 7:62 7:63 7:64 7:65 7:66 7:67 7:68 7:69 7:70 7:71 7:72 7:73 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 12:45 12:46 12:47 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31
Esther
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 10 10:1 10:2 10:3
Job
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 25 25:1 25:2 25:3 25:4 25:5 25:6 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 30:28 30:29 30:30 30:31 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 31:25 31:26 31:27 31:28 31:29 31:30 31:31 31:32 31:33 31:34 31:35 31:36 31:37 31:38 31:39 31:40 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 33:26 33:27 33:28 33:29 33:30 33:31 33:32 33:33 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 34:23 34:24 34:25 34:26 34:27 34:28 34:29 34:30 34:31 34:32 34:33 34:34 34:35 34:36 34:37 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 36:23 36:24 36:25 36:26 36:27 36:28 36:29 36:30 36:31 36:32 36:33 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 38:23 38:24 38:25 38:26 38:27 38:28 38:29 38:30 38:31 38:32 38:33 38:34 38:35 38:36 38:37 38:38 38:39 38:40 38:41 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 39:14 39:15 39:16 39:17 39:18 39:19 39:20 39:21 39:22 39:23 39:24 39:25 39:26 39:27 39:28 39:29 39:30 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 40:18 40:19 40:20 40:21 40:22 40:23 40:24 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 41:14 41:15 41:16 41:17 41:18 41:19 41:20 41:21 41:22 41:23 41:24 41:25 41:26 41:27 41:28 41:29 41:30 41:31 41:32 41:33 41:34 42 42:1 42:2 42:3 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 42:12 42:13 42:14 42:15 42:16 42:17
Psalms
1 1:1 1:2 1:3 1:4 1:5 1:6 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 13 13:1 13:2 13:3 13:4 13:5 13:6 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 15 15:1 15:2 15:3 15:4 15:5 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 18:38 18:39 18:40 18:41 18:42 18:43 18:44 18:45 18:46 18:47 18:48 18:49 18:50 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 23 23:1 23:2 23:3 23:4 23:5 23:6 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 35:17 35:18 35:19 35:20 35:21 35:22 35:23 35:24 35:25 35:26 35:27 35:28 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 37:25 37:26 37:27 37:28 37:29 37:30 37:31 37:32 37:33 37:34 37:35 37:36 37:37 37:38 37:39 37:40 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 42 42:1 42:2 42:3 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 43 43:1 43:2 43:3 43:4 43:5 44 44:1 44:2 44:3 44:4 44:5 44:6 44:7 44:8 44:9 44:10 44:11 44:12 44:13 44:14 44:15 44:16 44:17 44:18 44:19 44:20 44:21 44:22 44:23 44:24 44:25 44:26 45 45:1 45:2 45:3 45:4 45:5 45:6 45:7 45:8 45:9 45:10 45:11 45:12 45:13 45:14 45:15 45:16 45:17 46 46:1 46:2 46:3 46:4 46:5 46:6 46:7 46:8 46:9 46:10 46:11 47 47:1 47:2 47:3 47:4 47:5 47:6 47:7 47:8 47:9 48 48:1 48:2 48:3 48:4 48:5 48:6 48:7 48:8 48:9 48:10 48:11 48:12 48:13 48:14 49 49:1 49:2 49:3 49:4 49:5 49:6 49:7 49:8 49:9 49:10 49:11 49:12 49:13 49:14 49:15 49:16 49:17 49:18 49:19 49:20 50 50:1 50:2 50:3 50:4 50:5 50:6 50:7 50:8 50:9 50:10 50:11 50:12 50:13 50:14 50:15 50:16 50:17 50:18 50:19 50:20 50:21 50:22 50:23 51 51:1 51:2 51:3 51:4 51:5 51:6 51:7 51:8 51:9 51:10 51:11 51:12 51:13 51:14 51:15 51:16 51:17 51:18 51:19 52 52:1 52:2 52:3 52:4 52:5 52:6 52:7 52:8 52:9 53 53:1 53:2 53:3 53:4 53:5 53:6 54 54:1 54:2 54:3 54:4 54:5 54:6 54:7 55 55:1 55:2 55:3 55:4 55:5 55:6 55:7 55:8 55:9 55:10 55:11 55:12 55:13 55:14 55:15 55:16 55:17 55:18 55:19 55:20 55:21 55:22 55:23 56 56:1 56:2 56:3 56:4 56:5 56:6 56:7 56:8 56:9 56:10 56:11 56:12 56:13 57 57:1 57:2 57:3 57:4 57:5 57:6 57:7 57:8 57:9 57:10 57:11 58 58:1 58:2 58:3 58:4 58:5 58:6 58:7 58:8 58:9 58:10 58:11 59 59:1 59:2 59:3 59:4 59:5 59:6 59:7 59:8 59:9 59:10 59:11 59:12 59:13 59:14 59:15 59:16 59:17 60 60:1 60:2 60:3 60:4 60:5 60:6 60:7 60:8 60:9 60:10 60:11 60:12 61 61:1 61:2 61:3 61:4 61:5 61:6 61:7 61:8 62 62:1 62:2 62:3 62:4 62:5 62:6 62:7 62:8 62:9 62:10 62:11 62:12 63 63:1 63:2 63:3 63:4 63:5 63:6 63:7 63:8 63:9 63:10 63:11 64 64:1 64:2 64:3 64:4 64:5 64:6 64:7 64:8 64:9 64:10 65 65:1 65:2 65:3 65:4 65:5 65:6 65:7 65:8 65:9 65:10 65:11 65:12 65:13 66 66:1 66:2 66:3 66:4 66:5 66:6 66:7 66:8 66:9 66:10 66:11 66:12 66:13 66:14 66:15 66:16 66:17 66:18 66:19 66:20 67 67:1 67:2 67:3 67:4 67:5 67:6 67:7 68 68:1 68:2 68:3 68:4 68:5 68:6 68:7 68:8 68:9 68:10 68:11 68:12 68:13 68:14 68:15 68:16 68:17 68:18 68:19 68:20 68:21 68:22 68:23 68:24 68:25 68:26 68:27 68:28 68:29 68:30 68:31 68:32 68:33 68:34 68:35 69 69:1 69:2 69:3 69:4 69:5 69:6 69:7 69:8 69:9 69:10 69:11 69:12 69:13 69:14 69:15 69:16 69:17 69:18 69:19 69:20 69:21 69:22 69:23 69:24 69:25 69:26 69:27 69:28 69:29 69:30 69:31 69:32 69:33 69:34 69:35 69:36 70 70:1 70:2 70:3 70:4 70:5 71 71:1 71:2 71:3 71:4 71:5 71:6 71:7 71:8 71:9 71:10 71:11 71:12 71:13 71:14 71:15 71:16 71:17 71:18 71:19 71:20 71:21 71:22 71:23 71:24 72 72:1 72:2 72:3 72:4 72:5 72:6 72:7 72:8 72:9 72:10 72:11 72:12 72:13 72:14 72:15 72:16 72:17 72:18 72:19 72:20 73 73:1 73:2 73:3 73:4 73:5 73:6 73:7 73:8 73:9 73:10 73:11 73:12 73:13 73:14 73:15 73:16 73:17 73:18 73:19 73:20 73:21 73:22 73:23 73:24 73:25 73:26 73:27 73:28 74 74:1 74:2 74:3 74:4 74:5 74:6 74:7 74:8 74:9 74:10 74:11 74:12 74:13 74:14 74:15 74:16 74:17 74:18 74:19 74:20 74:21 74:22 74:23 75 75:1 75:2 75:3 75:4 75:5 75:6 75:7 75:8 75:9 75:10 76 76:1 76:2 76:3 76:4 76:5 76:6 76:7 76:8 76:9 76:10 76:11 76:12 77 77:1 77:2 77:3 77:4 77:5 77:6 77:7 77:8 77:9 77:10 77:11 77:12 77:13 77:14 77:15 77:16 77:17 77:18 77:19 77:20 78 78:1 78:2 78:3 78:4 78:5 78:6 78:7 78:8 78:9 78:10 78:11 78:12 78:13 78:14 78:15 78:16 78:17 78:18 78:19 78:20 78:21 78:22 78:23 78:24 78:25 78:26 78:27 78:28 78:29 78:30 78:31 78:32 78:33 78:34 78:35 78:36 78:37 78:38 78:39 78:40 78:41 78:42 78:43 78:44 78:45 78:46 78:47 78:48 78:49 78:50 78:51 78:52 78:53 78:54 78:55 78:56 78:57 78:58 78:59 78:60 78:61 78:62 78:63 78:64 78:65 78:66 78:67 78:68 78:69 78:70 78:71 78:72 79 79:1 79:2 79:3 79:4 79:5 79:6 79:7 79:8 79:9 79:10 79:11 79:12 79:13 80 80:1 80:2 80:3 80:4 80:5 80:6 80:7 80:8 80:9 80:10 80:11 80:12 80:13 80:14 80:15 80:16 80:17 80:18 80:19 81 81:1 81:2 81:3 81:4 81:5 81:6 81:7 81:8 81:9 81:10 81:11 81:12 81:13 81:14 81:15 81:16 82 82:1 82:2 82:3 82:4 82:5 82:6 82:7 82:8 83 83:1 83:2 83:3 83:4 83:5 83:6 83:7 83:8 83:9 83:10 83:11 83:12 83:13 83:14 83:15 83:16 83:17 83:18 84 84:1 84:2 84:3 84:4 84:5 84:6 84:7 84:8 84:9 84:10 84:11 84:12 85 85:1 85:2 85:3 85:4 85:5 85:6 85:7 85:8 85:9 85:10 85:11 85:12 85:13 86 86:1 86:2 86:3 86:4 86:5 86:6 86:7 86:8 86:9 86:10 86:11 86:12 86:13 86:14 86:15 86:16 86:17 87 87:1 87:2 87:3 87:4 87:5 87:6 87:7 88 88:1 88:2 88:3 88:4 88:5 88:6 88:7 88:8 88:9 88:10 88:11 88:12 88:13 88:14 88:15 88:16 88:17 88:18 89 89:1 89:2 89:3 89:4 89:5 89:6 89:7 89:8 89:9 89:10 89:11 89:12 89:13 89:14 89:15 89:16 89:17 89:18 89:19 89:20 89:21 89:22 89:23 89:24 89:25 89:26 89:27 89:28 89:29 89:30 89:31 89:32 89:33 89:34 89:35 89:36 89:37 89:38 89:39 89:40 89:41 89:42 89:43 89:44 89:45 89:46 89:47 89:48 89:49 89:50 89:51 89:52 90 90:1 90:2 90:3 90:4 90:5 90:6 90:7 90:8 90:9 90:10 90:11 90:12 90:13 90:14 90:15 90:16 90:17 91 91:1 91:2 91:3 91:4 91:5 91:6 91:7 91:8 91:9 91:10 91:11 91:12 91:13 91:14 91:15 91:16 92 92:1 92:2 92:3 92:4 92:5 92:6 92:7 92:8 92:9 92:10 92:11 92:12 92:13 92:14 92:15 93 93:1 93:2 93:3 93:4 93:5 94 94:1 94:2 94:3 94:4 94:5 94:6 94:7 94:8 94:9 94:10 94:11 94:12 94:13 94:14 94:15 94:16 94:17 94:18 94:19 94:20 94:21 94:22 94:23 95 95:1 95:2 95:3 95:4 95:5 95:6 95:7 95:8 95:9 95:10 95:11 96 96:1 96:2 96:3 96:4 96:5 96:6 96:7 96:8 96:9 96:10 96:11 96:12 96:13 97 97:1 97:2 97:3 97:4 97:5 97:6 97:7 97:8 97:9 97:10 97:11 97:12 98 98:1 98:2 98:3 98:4 98:5 98:6 98:7 98:8 98:9 99 99:1 99:2 99:3 99:4 99:5 99:6 99:7 99:8 99:9 100 100:1 100:2 100:3 100:4 100:5 101 101:1 101:2 101:3 101:4 101:5 101:6 101:7 101:8 102 102:1 102:2 102:3 102:4 102:5 102:6 102:7 102:8 102:9 102:10 102:11 102:12 102:13 102:14 102:15 102:16 102:17 102:18 102:19 102:20 102:21 102:22 102:23 102:24 102:25 102:26 102:27 102:28 103 103:1 103:2 103:3 103:4 103:5 103:6 103:7 103:8 103:9 103:10 103:11 103:12 103:13 103:14 103:15 103:16 103:17 103:18 103:19 103:20 103:21 103:22 104 104:1 104:2 104:3 104:4 104:5 104:6 104:7 104:8 104:9 104:10 104:11 104:12 104:13 104:14 104:15 104:16 104:17 104:18 104:19 104:20 104:21 104:22 104:23 104:24 104:25 104:26 104:27 104:28 104:29 104:30 104:31 104:32 104:33 104:34 104:35 105 105:1 105:2 105:3 105:4 105:5 105:6 105:7 105:8 105:9 105:10 105:11 105:12 105:13 105:14 105:15 105:16 105:17 105:18 105:19 105:20 105:21 105:22 105:23 105:24 105:25 105:26 105:27 105:28 105:29 105:30 105:31 105:32 105:33 105:34 105:35 105:36 105:37 105:38 105:39 105:40 105:41 105:42 105:43 105:44 105:45 106 106:1 106:2 106:3 106:4 106:5 106:6 106:7 106:8 106:9 106:10 106:11 106:12 106:13 106:14 106:15 106:16 106:17 106:18 106:19 106:20 106:21 106:22 106:23 106:24 106:25 106:26 106:27 106:28 106:29 106:30 106:31 106:32 106:33 106:34 106:35 106:36 106:37 106:38 106:39 106:40 106:41 106:42 106:43 106:44 106:45 106:46 106:47 106:48 107 107:1 107:2 107:3 107:4 107:5 107:6 107:7 107:8 107:9 107:10 107:11 107:12 107:13 107:14 107:15 107:16 107:17 107:18 107:19 107:20 107:21 107:22 107:23 107:24 107:25 107:26 107:27 107:28 107:29 107:30 107:31 107:32 107:33 107:34 107:35 107:36 107:37 107:38 107:39 107:40 107:41 107:42 107:43 108 108:1 108:2 108:3 108:4 108:5 108:6 108:7 108:8 108:9 108:10 108:11 108:12 108:13 109 109:1 109:2 109:3 109:4 109:5 109:6 109:7 109:8 109:9 109:10 109:11 109:12 109:13 109:14 109:15 109:16 109:17 109:18 109:19 109:20 109:21 109:22 109:23 109:24 109:25 109:26 109:27 109:28 109:29 109:30 109:31 110 110:1 110:2 110:3 110:4 110:5 110:6 110:7 111 111:1 111:2 111:3 111:4 111:5 111:6 111:7 111:8 111:9 111:10 112 112:1 112:2 112:3 112:4 112:5 112:6 112:7 112:8 112:9 112:10 113 113:1 113:2 113:3 113:4 113:5 113:6 113:7 113:8 113:9 114 114:1 114:2 114:3 114:4 114:5 114:6 114:7 114:8 115 115:1 115:2 115:3 115:4 115:5 115:6 115:7 115:8 115:9 115:10 115:11 115:12 115:13 115:14 115:15 115:16 115:17 115:18 116 116:1 116:2 116:3 116:4 116:5 116:6 116:7 116:8 116:9 116:10 116:11 116:12 116:13 116:14 116:15 116:16 116:17 116:18 116:19 117 117:1 117:2 118 118:1 118:2 118:3 118:4 118:5 118:6 118:7 118:8 118:9 118:10 118:11 118:12 118:13 118:14 118:15 118:16 118:17 118:18 118:19 118:20 118:21 118:22 118:23 118:24 118:25 118:26 118:27 118:28 118:29 119 119:1 119:2 119:3 119:4 119:5 119:6 119:7 119:8 119:9 119:10 119:11 119:12 119:13 119:14 119:15 119:16 119:17 119:18 119:19 119:20 119:21 119:22 119:23 119:24 119:25 119:26 119:27 119:28 119:29 119:30 119:31 119:32 119:33 119:34 119:35 119:36 119:37 119:38 119:39 119:40 119:41 119:42 119:43 119:44 119:45 119:46 119:47 119:48 119:49 119:50 119:51 119:52 119:53 119:54 119:55 119:56 119:57 119:58 119:59 119:60 119:61 119:62 119:63 119:64 119:65 119:66 119:67 119:68 119:69 119:70 119:71 119:72 119:73 119:74 119:75 119:76 119:77 119:78 119:79 119:80 119:81 119:82 119:83 119:84 119:85 119:86 119:87 119:88 119:89 119:90 119:91 119:92 119:93 119:94 119:95 119:96 119:97 119:98 119:99 119:100 119:101 119:102 119:103 119:104 119:105 119:106 119:107 119:108 119:109 119:110 119:111 119:112 119:113 119:114 119:115 119:116 119:117 119:118 119:119 119:120 119:121 119:122 119:123 119:124 119:125 119:126 119:127 119:128 119:129 119:130 119:131 119:132 119:133 119:134 119:135 119:136 119:137 119:138 119:139 119:140 119:141 119:142 119:143 119:144 119:145 119:146 119:147 119:148 119:149 119:150 119:151 119:152 119:153 119:154 119:155 119:156 119:157 119:158 119:159 119:160 119:161 119:162 119:163 119:164 119:165 119:166 119:167 119:168 119:169 119:170 119:171 119:172 119:173 119:174 119:175 119:176 120 120:1 120:2 120:3 120:4 120:5 120:6 120:7 121 121:1 121:2 121:3 121:4 121:5 121:6 121:7 121:8 122 122:1 122:2 122:3 122:4 122:5 122:6 122:7 122:8 122:9 123 123:1 123:2 123:3 123:4 124 124:1 124:2 124:3 124:4 124:5 124:6 124:7 124:8 125 125:1 125:2 125:3 125:4 125:5 126 126:1 126:2 126:3 126:4 126:5 126:6 127 127:1 127:2 127:3 127:4 127:5 128 128:1 128:2 128:3 128:4 128:5 128:6 129 129:1 129:2 129:3 129:4 129:5 129:6 129:7 129:8 130 130:1 130:2 130:3 130:4 130:5 130:6 130:7 130:8 131 131:1 131:2 131:3 132 132:1 132:2 132:3 132:4 132:5 132:6 132:7 132:8 132:9 132:10 132:11 132:12 132:13 132:14 132:15 132:16 132:17 132:18 133 133:1 133:2 133:3 134 134:1 134:2 134:3 135 135:1 135:2 135:3 135:4 135:5 135:6 135:7 135:8 135:9 135:10 135:11 135:12 135:13 135:14 135:15 135:16 135:17 135:18 135:19 135:20 135:21 136 136:1 136:2 136:3 136:4 136:5 136:6 136:7 136:8 136:9 136:10 136:11 136:12 136:13 136:14 136:15 136:16 136:17 136:18 136:19 136:20 136:21 136:22 136:23 136:24 136:25 136:26 137 137:1 137:2 137:3 137:4 137:5 137:6 137:7 137:8 137:9 138 138:1 138:2 138:3 138:4 138:5 138:6 138:7 138:8 139 139:1 139:2 139:3 139:4 139:5 139:6 139:7 139:8 139:9 139:10 139:11 139:12 139:13 139:14 139:15 139:16 139:17 139:18 139:19 139:20 139:21 139:22 139:23 139:24 140 140:1 140:2 140:3 140:4 140:5 140:6 140:7 140:8 140:9 140:10 140:11 140:12 140:13 141 141:1 141:2 141:3 141:4 141:5 141:6 141:7 141:8 141:9 141:10 142 142:1 142:2 142:3 142:4 142:5 142:6 142:7 143 143:1 143:2 143:3 143:4 143:5 143:6 143:7 143:8 143:9 143:10 143:11 143:12 144 144:1 144:2 144:3 144:4 144:5 144:6 144:7 144:8 144:9 144:10 144:11 144:12 144:13 144:14 144:15 145 145:1 145:2 145:3 145:4 145:5 145:6 145:7 145:8 145:9 145:10 145:11 145:12 145:13 145:14 145:15 145:16 145:17 145:18 145:19 145:20 145:21 146 146:1 146:2 146:3 146:4 146:5 146:6 146:7 146:8 146:9 146:10 147 147:1 147:2 147:3 147:4 147:5 147:6 147:7 147:8 147:9 147:10 147:11 147:12 147:13 147:14 147:15 147:16 147:17 147:18 147:19 147:20 148 148:1 148:2 148:3 148:4 148:5 148:6 148:7 148:8 148:9 148:10 148:11 148:12 148:13 148:14 149 149:1 149:2 149:3 149:4 149:5 149:6 149:7 149:8 149:9 150 150:1 150:2 150:3 150:4 150:5 150:6
Proverbs
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30 24:31 24:32 24:33 24:34 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 30:28 30:29 30:30 30:31 30:32 30:33 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 31:25 31:26 31:27 31:28 31:29 31:30 31:31
Ecclesiastes
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14
Song of Solomon
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14
Isaiah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 4 4:1 4:2 4:3 4:4 4:5 4:6 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 12 12:1 12:2 12:3 12:4 12:5 12:6 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 20 20:1 20:2 20:3 20:4 20:5 20:6 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 28:29 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 30:27 30:28 30:29 30:30 30:31 30:32 30:33 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 37:25 37:26 37:27 37:28 37:29 37:30 37:31 37:32 37:33 37:34 37:35 37:36 37:37 37:38 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 40:18 40:19 40:20 40:21 40:22 40:23 40:24 40:25 40:26 40:27 40:28 40:29 40:30 40:31 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 41:14 41:15 41:16 41:17 41:18 41:19 41:20 41:21 41:22 41:23 41:24 41:25 41:26 41:27 41:28 41:29 42 42:1 42:2 42:3 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 42:12 42:13 42:14 42:15 42:16 42:17 42:18 42:19 42:20 42:21 42:22 42:23 42:24 42:25 43 43:1 43:2 43:3 43:4 43:5 43:6 43:7 43:8 43:9 43:10 43:11 43:12 43:13 43:14 43:15 43:16 43:17 43:18 43:19 43:20 43:21 43:22 43:23 43:24 43:25 43:26 43:27 43:28 44 44:1 44:2 44:3 44:4 44:5 44:6 44:7 44:8 44:9 44:10 44:11 44:12 44:13 44:14 44:15 44:16 44:17 44:18 44:19 44:20 44:21 44:22 44:23 44:24 44:25 44:26 44:27 44:28 45 45:1 45:2 45:3 45:4 45:5 45:6 45:7 45:8 45:9 45:10 45:11 45:12 45:13 45:14 45:15 45:16 45:17 45:18 45:19 45:20 45:21 45:22 45:23 45:24 45:25 46 46:1 46:2 46:3 46:4 46:5 46:6 46:7 46:8 46:9 46:10 46:11 46:12 46:13 47 47:1 47:2 47:3 47:4 47:5 47:6 47:7 47:8 47:9 47:10 47:11 47:12 47:13 47:14 47:15 48 48:1 48:2 48:3 48:4 48:5 48:6 48:7 48:8 48:9 48:10 48:11 48:12 48:13 48:14 48:15 48:16 48:17 48:18 48:19 48:20 48:21 48:22 49 49:1 49:2 49:3 49:4 49:5 49:6 49:7 49:8 49:9 49:10 49:11 49:12 49:13 49:14 49:15 49:16 49:17 49:18 49:19 49:20 49:21 49:22 49:23 49:24 49:25 49:26 50 50:1 50:2 50:3 50:4 50:5 50:6 50:7 50:8 50:9 50:10 50:11 51 51:1 51:2 51:3 51:4 51:5 51:6 51:7 51:8 51:9 51:10 51:11 51:12 51:13 51:14 51:15 51:16 51:17 51:18 51:19 51:20 51:21 51:22 51:23 52 52:1 52:2 52:3 52:4 52:5 52:6 52:7 52:8 52:9 52:10 52:11 52:12 52:13 52:14 52:15 53 53:1 53:2 53:3 53:4 53:5 53:6 53:7 53:8 53:9 53:10 53:11 53:12 54 54:1 54:2 54:3 54:4 54:5 54:6 54:7 54:8 54:9 54:10 54:11 54:12 54:13 54:14 54:15 54:16 54:17 55 55:1 55:2 55:3 55:4 55:5 55:6 55:7 55:8 55:9 55:10 55:11 55:12 55:13 56 56:1 56:2 56:3 56:4 56:5 56:6 56:7 56:8 56:9 56:10 56:11 56:12 57 57:1 57:2 57:3 57:4 57:5 57:6 57:7 57:8 57:9 57:10 57:11 57:12 57:13 57:14 57:15 57:16 57:17 57:18 57:19 57:20 57:21 58 58:1 58:2 58:3 58:4 58:5 58:6 58:7 58:8 58:9 58:10 58:11 58:12 58:13 58:14 59 59:1 59:2 59:3 59:4 59:5 59:6 59:7 59:8 59:9 59:10 59:11 59:12 59:13 59:14 59:15 59:16 59:17 59:18 59:19 59:20 59:21 60 60:1 60:2 60:3 60:4 60:5 60:6 60:7 60:8 60:9 60:10 60:11 60:12 60:13 60:14 60:15 60:16 60:17 60:18 60:19 60:20 60:21 60:22 61 61:1 61:2 61:3 61:4 61:5 61:6 61:7 61:8 61:9 61:10 61:11 62 62:1 62:2 62:3 62:4 62:5 62:6 62:7 62:8 62:9 62:10 62:11 62:12 63 63:1 63:2 63:3 63:4 63:5 63:6 63:7 63:8 63:9 63:10 63:11 63:12 63:13 63:14 63:15 63:16 63:17 63:18 63:19 64 64:1 64:2 64:3 64:4 64:5 64:6 64:7 64:8 64:9 64:10 64:11 64:12 65 65:1 65:2 65:3 65:4 65:5 65:6 65:7 65:8 65:9 65:10 65:11 65:12 65:13 65:14 65:15 65:16 65:17 65:18 65:19 65:20 65:21 65:22 65:23 65:24 65:25 66 66:1 66:2 66:3 66:4 66:5 66:6 66:7 66:8 66:9 66:10 66:11 66:12 66:13 66:14 66:15 66:16 66:17 66:18 66:19 66:20 66:21 66:22 66:23 66:24
Jeremiah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 23:38 23:39 23:40 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 25:28 25:29 25:30 25:31 25:32 25:33 25:34 25:35 25:36 25:37 25:38 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 29:22 29:23 29:24 29:25 29:26 29:27 29:28 29:29 29:30 29:31 29:32 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 31:19 31:20 31:21 31:22 31:23 31:24 31:25 31:26 31:27 31:28 31:29 31:30 31:31 31:32 31:33 31:34 31:35 31:36 31:37 31:38 31:39 31:40 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 32:33 32:34 32:35 32:36 32:37 32:38 32:39 32:40 32:41 32:42 32:43 32:44 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 33:26 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 35:16 35:17 35:18 35:19 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 36:23 36:24 36:25 36:26 36:27 36:28 36:29 36:30 36:31 36:32 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 38:23 38:24 38:25 38:26 38:27 38:28 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 39:14 39:15 39:16 39:17 39:18 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 41:14 41:15 41:16 41:17 41:18 42 42:1 42:2 42:3 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 42:12 42:13 42:14 42:15 42:16 42:17 42:18 42:19 42:20 42:21 42:22 43 43:1 43:2 43:3 43:4 43:5 43:6 43:7 43:8 43:9 43:10 43:11 43:12 43:13 44 44:1 44:2 44:3 44:4 44:5 44:6 44:7 44:8 44:9 44:10 44:11 44:12 44:13 44:14 44:15 44:16 44:17 44:18 44:19 44:20 44:21 44:22 44:23 44:24 44:25 44:26 44:27 44:28 44:29 44:30 45 45:1 45:2 45:3 45:4 45:5 46 46:1 46:2 46:3 46:4 46:5 46:6 46:7 46:8 46:9 46:10 46:11 46:12 46:13 46:14 46:15 46:16 46:17 46:18 46:19 46:20 46:21 46:22 46:23 46:24 46:25 46:26 46:27 46:28 47 47:1 47:2 47:3 47:4 47:5 47:6 47:7 48 48:1 48:2 48:3 48:4 48:5 48:6 48:7 48:8 48:9 48:10 48:11 48:12 48:13 48:14 48:15 48:16 48:17 48:18 48:19 48:20 48:21 48:22 48:23 48:24 48:25 48:26 48:27 48:28 48:29 48:30 48:31 48:32 48:33 48:34 48:35 48:36 48:37 48:38 48:39 48:40 48:41 48:42 48:43 48:44 48:45 48:46 48:47 49 49:1 49:2 49:3 49:4 49:5 49:6 49:7 49:8 49:9 49:10 49:11 49:12 49:13 49:14 49:15 49:16 49:17 49:18 49:19 49:20 49:21 49:22 49:23 49:24 49:25 49:26 49:27 49:28 49:29 49:30 49:31 49:32 49:33 49:34 49:35 49:36 49:37 49:38 49:39 50 50:1 50:2 50:3 50:4 50:5 50:6 50:7 50:8 50:9 50:10 50:11 50:12 50:13 50:14 50:15 50:16 50:17 50:18 50:19 50:20 50:21 50:22 50:23 50:24 50:25 50:26 50:27 50:28 50:29 50:30 50:31 50:32 50:33 50:34 50:35 50:36 50:37 50:38 50:39 50:40 50:41 50:42 50:43 50:44 50:45 50:46 51 51:1 51:2 51:3 51:4 51:5 51:6 51:7 51:8 51:9 51:10 51:11 51:12 51:13 51:14 51:15 51:16 51:17 51:18 51:19 51:20 51:21 51:22 51:23 51:24 51:25 51:26 51:27 51:28 51:29 51:30 51:31 51:32 51:33 51:34 51:35 51:36 51:37 51:38 51:39 51:40 51:41 51:42 51:43 51:44 51:45 51:46 51:47 51:48 51:49 51:50 51:51 51:52 51:53 51:54 51:55 51:56 51:57 51:58 51:59 51:60 51:61 51:62 51:63 51:64 52 52:1 52:2 52:3 52:4 52:5 52:6 52:7 52:8 52:9 52:10 52:11 52:12 52:13 52:14 52:15 52:16 52:17 52:18 52:19 52:20 52:21 52:22 52:23 52:24 52:25 52:26 52:27 52:28 52:29 52:30 52:31 52:32 52:33 52:34
Lamentations
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 3:36 3:37 3:38 3:39 3:40 3:41 3:42 3:43 3:44 3:45 3:46 3:47 3:48 3:49 3:50 3:51 3:52 3:53 3:54 3:55 3:56 3:57 3:58 3:59 3:60 3:61 3:62 3:63 3:64 3:65 3:66 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22
Ezekiel
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 16:35 16:36 16:37 16:38 16:39 16:40 16:41 16:42 16:43 16:44 16:45 16:46 16:47 16:48 16:49 16:50 16:51 16:52 16:53 16:54 16:55 16:56 16:57 16:58 16:59 16:60 16:61 16:62 16:63 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 20:39 20:40 20:41 20:42 20:43 20:44 20:45 20:46 20:47 20:48 20:49 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 23:38 23:39 23:40 23:41 23:42 23:43 23:44 23:45 23:46 23:47 23:48 23:49 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 27:28 27:29 27:30 27:31 27:32 27:33 27:34 27:35 27:36 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 29 29:1 29:2 29:3 29:4 29:5 29:6 29:7 29:8 29:9 29:10 29:11 29:12 29:13 29:14 29:15 29:16 29:17 29:18 29:19 29:20 29:21 30 30:1 30:2 30:3 30:4 30:5 30:6 30:7 30:8 30:9 30:10 30:11 30:12 30:13 30:14 30:15 30:16 30:17 30:18 30:19 30:20 30:21 30:22 30:23 30:24 30:25 30:26 31 31:1 31:2 31:3 31:4 31:5 31:6 31:7 31:8 31:9 31:10 31:11 31:12 31:13 31:14 31:15 31:16 31:17 31:18 32 32:1 32:2 32:3 32:4 32:5 32:6 32:7 32:8 32:9 32:10 32:11 32:12 32:13 32:14 32:15 32:16 32:17 32:18 32:19 32:20 32:21 32:22 32:23 32:24 32:25 32:26 32:27 32:28 32:29 32:30 32:31 32:32 33 33:1 33:2 33:3 33:4 33:5 33:6 33:7 33:8 33:9 33:10 33:11 33:12 33:13 33:14 33:15 33:16 33:17 33:18 33:19 33:20 33:21 33:22 33:23 33:24 33:25 33:26 33:27 33:28 33:29 33:30 33:31 33:32 33:33 34 34:1 34:2 34:3 34:4 34:5 34:6 34:7 34:8 34:9 34:10 34:11 34:12 34:13 34:14 34:15 34:16 34:17 34:18 34:19 34:20 34:21 34:22 34:23 34:24 34:25 34:26 34:27 34:28 34:29 34:30 34:31 35 35:1 35:2 35:3 35:4 35:5 35:6 35:7 35:8 35:9 35:10 35:11 35:12 35:13 35:14 35:15 36 36:1 36:2 36:3 36:4 36:5 36:6 36:7 36:8 36:9 36:10 36:11 36:12 36:13 36:14 36:15 36:16 36:17 36:18 36:19 36:20 36:21 36:22 36:23 36:24 36:25 36:26 36:27 36:28 36:29 36:30 36:31 36:32 36:33 36:34 36:35 36:36 36:37 36:38 37 37:1 37:2 37:3 37:4 37:5 37:6 37:7 37:8 37:9 37:10 37:11 37:12 37:13 37:14 37:15 37:16 37:17 37:18 37:19 37:20 37:21 37:22 37:23 37:24 37:25 37:26 37:27 37:28 38 38:1 38:2 38:3 38:4 38:5 38:6 38:7 38:8 38:9 38:10 38:11 38:12 38:13 38:14 38:15 38:16 38:17 38:18 38:19 38:20 38:21 38:22 38:23 39 39:1 39:2 39:3 39:4 39:5 39:6 39:7 39:8 39:9 39:10 39:11 39:12 39:13 39:14 39:15 39:16 39:17 39:18 39:19 39:20 39:21 39:22 39:23 39:24 39:25 39:26 39:27 39:28 39:29 40 40:1 40:2 40:3 40:4 40:5 40:6 40:7 40:8 40:9 40:10 40:11 40:12 40:13 40:14 40:15 40:16 40:17 40:18 40:19 40:20 40:21 40:22 40:23 40:24 40:25 40:26 40:27 40:28 40:29 40:30 40:31 40:32 40:33 40:34 40:35 40:36 40:37 40:38 40:39 40:40 40:41 40:42 40:43 40:44 40:45 40:46 40:47 40:48 40:49 41 41:1 41:2 41:3 41:4 41:5 41:6 41:7 41:8 41:9 41:10 41:11 41:12 41:13 41:14 41:15 41:16 41:17 41:18 41:19 41:20 41:21 41:22 41:23 41:24 41:25 41:26 42 42:1 42:2 42:3 42:4 42:5 42:6 42:7 42:8 42:9 42:10 42:11 42:12 42:13 42:14 42:15 42:16 42:17 42:18 42:19 42:20 43 43:1 43:2 43:3 43:4 43:5 43:6 43:7 43:8 43:9 43:10 43:11 43:12 43:13 43:14 43:15 43:16 43:17 43:18 43:19 43:20 43:21 43:22 43:23 43:24 43:25 43:26 43:27 44 44:1 44:2 44:3 44:4 44:5 44:6 44:7 44:8 44:9 44:10 44:11 44:12 44:13 44:14 44:15 44:16 44:17 44:18 44:19 44:20 44:21 44:22 44:23 44:24 44:25 44:26 44:27 44:28 44:29 44:30 44:31 45 45:1 45:2 45:3 45:4 45:5 45:6 45:7 45:8 45:9 45:10 45:11 45:12 45:13 45:14 45:15 45:16 45:17 45:18 45:19 45:20 45:21 45:22 45:23 45:24 45:25 46 46:1 46:2 46:3 46:4 46:5 46:6 46:7 46:8 46:9 46:10 46:11 46:12 46:13 46:14 46:15 46:16 46:17 46:18 46:19 46:20 46:21 46:22 46:23 46:24 47 47:1 47:2 47:3 47:4 47:5 47:6 47:7 47:8 47:9 47:10 47:11 47:12 47:13 47:14 47:15 47:16 47:17 47:18 47:19 47:20 47:21 47:22 47:23 48 48:1 48:2 48:3 48:4 48:5 48:6 48:7 48:8 48:9 48:10 48:11 48:12 48:13 48:14 48:15 48:16 48:17 48:18 48:19 48:20 48:21 48:22 48:23 48:24 48:25 48:26 48:27 48:28 48:29 48:30 48:31 48:32 48:33 48:34 48:35
Daniel
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 11:41 11:42 11:43 11:44 11:45 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13
Hosea
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9
Joel
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21
Amos
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15
Obadiah
1:1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21
Jonah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11
Micah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20
Nahum
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19
Habakkuk
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19
Zephaniah
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20
Haggai
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23
Zechariah
1 1:1 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21
Malachi
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 4 4:1 4:2 4:3 4:4 4:5 4:6
Matthew
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 5:34 5:35 5:36 5:37 5:38 5:39 5:40 5:41 5:42 5:43 5:44 5:45 5:46 5:47 5:48 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 12:45 12:46 12:47 12:48 12:49 12:50 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 13:38 13:39 13:40 13:41 13:42 13:43 13:44 13:45 13:46 13:47 13:48 13:49 13:50 13:51 13:52 13:53 13:54 13:55 13:56 13:57 13:58 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 21:36 21:37 21:38 21:39 21:40 21:41 21:42 21:43 21:44 21:45 21:46 22 22:1 22:2 22:3 22:4 22:5 22:6 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25:41 25:42 25:43 25:44 25:45 25:46 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 26:33 26:34 26:35 26:36 26:37 26:38 26:39 26:40 26:41 26:42 26:43 26:44 26:45 26:46 26:47 26:48 26:49 26:50 26:51 26:52 26:53 26:54 26:55 26:56 26:57 26:58 26:59 26:60 26:61 26:62 26:63 26:64 26:65 26:66 26:67 26:68 26:69 26:70 26:71 26:72 26:73 26:74 26:75 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 27:28 27:29 27:30 27:31 27:32 27:33 27:34 27:35 27:36 27:37 27:38 27:39 27:40 27:41 27:42 27:43 27:44 27:45 27:46 27:47 27:48 27:49 27:50 27:51 27:52 27:53 27:54 27:55 27:56 27:57 27:58 27:59 27:60 27:61 27:62 27:63 27:64 27:65 27:66 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20
Mark
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 5:34 5:35 5:36 5:37 5:38 5:39 5:40 5:41 5:42 5:43 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 6:41 6:42 6:43 6:44 6:45 6:46 6:47 6:48 6:49 6:50 6:51 6:52 6:53 6:54 6:55 6:56 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 9:39 9:40 9:41 9:42 9:43 9:44 9:45 9:46 9:47 9:48 9:49 9:50 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 10:43 10:44 10:45 10:46 10:47 10:48 10:49 10:50 10:51 10:52 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 14:37 14:38 14:39 14:40 14:41 14:42 14:43 14:44 14:45 14:46 14:47 14:48 14:49 14:50 14:51 14:52 14:53 14:54 14:55 14:56 14:57 14:58 14:59 14:60 14:61 14:62 14:63 14:64 14:65 14:66 14:67 14:68 14:69 14:70 14:71 14:72 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 15:40 15:41 15:42 15:43 15:44 15:45 15:46 15:47 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20
Luke
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47 1:48 1:49 1:50 1:51 1:52 1:53 1:54 1:55 1:56 1:57 1:58 1:59 1:60 1:61 1:62 1:63 1:64 1:65 1:66 1:67 1:68 1:69 1:70 1:71 1:72 1:73 1:74 1:75 1:76 1:77 1:78 1:79 1:80 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 2:48 2:49 2:50 2:51 2:52 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 3:36 3:37 3:38 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 4:44 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 5:34 5:35 5:36 5:37 5:38 5:39 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 6:41 6:42 6:43 6:44 6:45 6:46 6:47 6:48 6:49 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 8:40 8:41 8:42 8:43 8:44 8:45 8:46 8:47 8:48 8:49 8:50 8:51 8:52 8:53 8:54 8:55 8:56 9 9:1 9:2 9:3 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12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 12:45 12:46 12:47 12:48 12:49 12:50 12:51 12:52 12:53 12:54 12:55 12:56 12:57 12:58 12:59 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 17:29 17:30 17:31 17:32 17:33 17:34 17:35 17:36 17:37 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 18:38 18:39 18:40 18:41 18:42 18:43 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 19:38 19:39 19:40 19:41 19:42 19:43 19:44 19:45 19:46 19:47 19:48 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 20:39 20:40 20:41 20:42 20:43 20:44 20:45 20:46 20:47 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 21:36 21:37 21:38 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 22:31 22:32 22:33 22:34 22:35 22:36 22:37 22:38 22:39 22:40 22:41 22:42 22:43 22:44 22:45 22:46 22:47 22:48 22:49 22:50 22:51 22:52 22:53 22:54 22:55 22:56 22:57 22:58 22:59 22:60 22:61 22:62 22:63 22:64 22:65 22:66 22:67 22:68 22:69 22:70 22:71 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 23:36 23:37 23:38 23:39 23:40 23:41 23:42 23:43 23:44 23:45 23:46 23:47 23:48 23:49 23:50 23:51 23:52 23:53 23:54 23:55 23:56 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 24:28 24:29 24:30 24:31 24:32 24:33 24:34 24:35 24:36 24:37 24:38 24:39 24:40 24:41 24:42 24:43 24:44 24:45 24:46 24:47 24:48 24:49 24:50 24:51 24:52 24:53
John
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 1:33 1:34 1:35 1:36 1:37 1:38 1:39 1:40 1:41 1:42 1:43 1:44 1:45 1:46 1:47 1:48 1:49 1:50 1:51 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 3:32 3:33 3:34 3:35 3:36 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 4:38 4:39 4:40 4:41 4:42 4:43 4:44 4:45 4:46 4:47 4:48 4:49 4:50 4:51 4:52 4:53 4:54 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 5:34 5:35 5:36 5:37 5:38 5:39 5:40 5:41 5:42 5:43 5:44 5:45 5:46 5:47 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24 6:25 6:26 6:27 6:28 6:29 6:30 6:31 6:32 6:33 6:34 6:35 6:36 6:37 6:38 6:39 6:40 6:41 6:42 6:43 6:44 6:45 6:46 6:47 6:48 6:49 6:50 6:51 6:52 6:53 6:54 6:55 6:56 6:57 6:58 6:59 6:60 6:61 6:62 6:63 6:64 6:65 6:66 6:67 6:68 6:69 6:70 6:71 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 7:51 7:52 7:53 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 8:40 8:41 8:42 8:43 8:44 8:45 8:46 8:47 8:48 8:49 8:50 8:51 8:52 8:53 8:54 8:55 8:56 8:57 8:58 8:59 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 9:39 9:40 9:41 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 11:41 11:42 11:43 11:44 11:45 11:46 11:47 11:48 11:49 11:50 11:51 11:52 11:53 11:54 11:55 11:56 11:57 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 12:32 12:33 12:34 12:35 12:36 12:37 12:38 12:39 12:40 12:41 12:42 12:43 12:44 12:45 12:46 12:47 12:48 12:49 12:50 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 13:38 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 18:29 18:30 18:31 18:32 18:33 18:34 18:35 18:36 18:37 18:38 18:39 18:40 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 19:38 19:39 19:40 19:41 19:42 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25
Acts
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 2:31 2:32 2:33 2:34 2:35 2:36 2:37 2:38 2:39 2:40 2:41 2:42 2:43 2:44 2:45 2:46 2:47 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 4:33 4:34 4:35 4:36 4:37 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 5:34 5:35 5:36 5:37 5:38 5:39 5:40 5:41 5:42 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 7:41 7:42 7:43 7:44 7:45 7:46 7:47 7:48 7:49 7:50 7:51 7:52 7:53 7:54 7:55 7:56 7:57 7:58 7:59 7:60 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 8:40 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 9:34 9:35 9:36 9:37 9:38 9:39 9:40 9:41 9:42 9:43 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 10:40 10:41 10:42 10:43 10:44 10:45 10:46 10:47 10:48 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25 13:26 13:27 13:28 13:29 13:30 13:31 13:32 13:33 13:34 13:35 13:36 13:37 13:38 13:39 13:40 13:41 13:42 13:43 13:44 13:45 13:46 13:47 13:48 13:49 13:50 13:51 13:52 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 15:40 15:41 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27 16:28 16:29 16:30 16:31 16:32 16:33 16:34 16:35 16:36 16:37 16:38 16:39 16:40 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 17:19 17:20 17:21 17:22 17:23 17:24 17:25 17:26 17:27 17:28 17:29 17:30 17:31 17:32 17:33 17:34 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 18:25 18:26 18:27 18:28 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 19:22 19:23 19:24 19:25 19:26 19:27 19:28 19:29 19:30 19:31 19:32 19:33 19:34 19:35 19:36 19:37 19:38 19:39 19:40 19:41 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 20:16 20:17 20:18 20:19 20:20 20:21 20:22 20:23 20:24 20:25 20:26 20:27 20:28 20:29 20:30 20:31 20:32 20:33 20:34 20:35 20:36 20:37 20:38 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 21:28 21:29 21:30 21:31 21:32 21:33 21:34 21:35 21:36 21:37 21:38 21:39 21:40 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21 22:22 22:23 22:24 22:25 22:26 22:27 22:28 22:29 22:30 23 23:1 23:2 23:3 23:4 23:5 23:6 23:7 23:8 23:9 23:10 23:11 23:12 23:13 23:14 23:15 23:16 23:17 23:18 23:19 23:20 23:21 23:22 23:23 23:24 23:25 23:26 23:27 23:28 23:29 23:30 23:31 23:32 23:33 23:34 23:35 24 24:1 24:2 24:3 24:4 24:5 24:6 24:7 24:8 24:9 24:10 24:11 24:12 24:13 24:14 24:15 24:16 24:17 24:18 24:19 24:20 24:21 24:22 24:23 24:24 24:25 24:26 24:27 25 25:1 25:2 25:3 25:4 25:5 25:6 25:7 25:8 25:9 25:10 25:11 25:12 25:13 25:14 25:15 25:16 25:17 25:18 25:19 25:20 25:21 25:22 25:23 25:24 25:25 25:26 25:27 26 26:1 26:2 26:3 26:4 26:5 26:6 26:7 26:8 26:9 26:10 26:11 26:12 26:13 26:14 26:15 26:16 26:17 26:18 26:19 26:20 26:21 26:22 26:23 26:24 26:25 26:26 26:27 26:28 26:29 26:30 26:31 26:32 27 27:1 27:2 27:3 27:4 27:5 27:6 27:7 27:8 27:9 27:10 27:11 27:12 27:13 27:14 27:15 27:16 27:17 27:18 27:19 27:20 27:21 27:22 27:23 27:24 27:25 27:26 27:27 27:28 27:29 27:30 27:31 27:32 27:33 27:34 27:35 27:36 27:37 27:38 27:39 27:40 27:41 27:42 27:43 27:44 28 28:1 28:2 28:3 28:4 28:5 28:6 28:7 28:8 28:9 28:10 28:11 28:12 28:13 28:14 28:15 28:16 28:17 28:18 28:19 28:20 28:21 28:22 28:23 28:24 28:25 28:26 28:27 28:28 28:29 28:30 28:31
Romans
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 1:32 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 3:30 3:31 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 8:25 8:26 8:27 8:28 8:29 8:30 8:31 8:32 8:33 8:34 8:35 8:36 8:37 8:38 8:39 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 9:29 9:30 9:31 9:32 9:33 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24 16:25 16:26 16:27
1 Corinthians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 1:31 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 7:29 7:30 7:31 7:32 7:33 7:34 7:35 7:36 7:37 7:38 7:39 7:40 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 12:30 12:31 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 14:21 14:22 14:23 14:24 14:25 14:26 14:27 14:28 14:29 14:30 14:31 14:32 14:33 14:34 14:35 14:36 14:37 14:38 14:39 14:40 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 15:9 15:10 15:11 15:12 15:13 15:14 15:15 15:16 15:17 15:18 15:19 15:20 15:21 15:22 15:23 15:24 15:25 15:26 15:27 15:28 15:29 15:30 15:31 15:32 15:33 15:34 15:35 15:36 15:37 15:38 15:39 15:40 15:41 15:42 15:43 15:44 15:45 15:46 15:47 15:48 15:49 15:50 15:51 15:52 15:53 15:54 15:55 15:56 15:57 15:58 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 16:22 16:23 16:24
2 Corinthians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 8:14 8:15 8:16 8:17 8:18 8:19 8:20 8:21 8:22 8:23 8:24 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14
Galatians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 3:26 3:27 3:28 3:29 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18
Ephesians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23 4:24 4:25 4:26 4:27 4:28 4:29 4:30 4:31 4:32 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29 5:30 5:31 5:32 5:33 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21 6:22 6:23 6:24
Philippians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 1:30 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 2:30 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22 4:23
Colossians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 1:28 1:29 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 3:25 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18
1 Thessalonians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28
2 Thessalonians
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18
1 Timothy
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 6:21
2 Timothy
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 4:22
Titus
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15
Philemon
1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25
Hebrews
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 6:18 6:19 6:20 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 7:18 7:19 7:20 7:21 7:22 7:23 7:24 7:25 7:26 7:27 7:28 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 9:22 9:23 9:24 9:25 9:26 9:27 9:28 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 10:12 10:13 10:14 10:15 10:16 10:17 10:18 10:19 10:20 10:21 10:22 10:23 10:24 10:25 10:26 10:27 10:28 10:29 10:30 10:31 10:32 10:33 10:34 10:35 10:36 10:37 10:38 10:39 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 11:20 11:21 11:22 11:23 11:24 11:25 11:26 11:27 11:28 11:29 11:30 11:31 11:32 11:33 11:34 11:35 11:36 11:37 11:38 11:39 11:40 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 12:18 12:19 12:20 12:21 12:22 12:23 12:24 12:25 12:26 12:27 12:28 12:29 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 13:19 13:20 13:21 13:22 13:23 13:24 13:25
James
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 1:26 1:27 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20
1 Peter
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14
2 Peter
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18
1 John
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 3:23 3:24 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 4:12 4:13 4:14 4:15 4:16 4:17 4:18 4:19 4:20 4:21 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21
2 John
1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13
3 John
1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14
Jude
1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 1:21 1:22 1:23 1:24 1:25
Revelation
1 1:1 1:2 1:3 1:4 1:5 1:6 1:7 1:8 1:9 1:10 1:11 1:12 1:13 1:14 1:15 1:16 1:17 1:18 1:19 1:20 2 2:1 2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9 2:10 2:11 2:12 2:13 2:14 2:15 2:16 2:17 2:18 2:19 2:20 2:21 2:22 2:23 2:24 2:25 2:26 2:27 2:28 2:29 3 3:1 3:2 3:3 3:4 3:5 3:6 3:7 3:8 3:9 3:10 3:11 3:12 3:13 3:14 3:15 3:16 3:17 3:18 3:19 3:20 3:21 3:22 4 4:1 4:2 4:3 4:4 4:5 4:6 4:7 4:8 4:9 4:10 4:11 5 5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 6 6:1 6:2 6:3 6:4 6:5 6:6 6:7 6:8 6:9 6:10 6:11 6:12 6:13 6:14 6:15 6:16 6:17 7 7:1 7:2 7:3 7:4 7:5 7:6 7:7 7:8 7:9 7:10 7:11 7:12 7:13 7:14 7:15 7:16 7:17 8 8:1 8:2 8:3 8:4 8:5 8:6 8:7 8:8 8:9 8:10 8:11 8:12 8:13 9 9:1 9:2 9:3 9:4 9:5 9:6 9:7 9:8 9:9 9:10 9:11 9:12 9:13 9:14 9:15 9:16 9:17 9:18 9:19 9:20 9:21 10 10:1 10:2 10:3 10:4 10:5 10:6 10:7 10:8 10:9 10:10 10:11 11 11:1 11:2 11:3 11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14 11:15 11:16 11:17 11:18 11:19 12 12:1 12:2 12:3 12:4 12:5 12:6 12:7 12:8 12:9 12:10 12:11 12:12 12:13 12:14 12:15 12:16 12:17 13 13:1 13:2 13:3 13:4 13:5 13:6 13:7 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17 13:18 14 14:1 14:2 14:3 14:4 14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:12 14:13 14:14 14:15 14:16 14:17 14:18 14:19 14:20 15 15:1 15:2 15:3 15:4 15:5 15:6 15:7 15:8 16 16:1 16:2 16:3 16:4 16:5 16:6 16:7 16:8 16:9 16:10 16:11 16:12 16:13 16:14 16:15 16:16 16:17 16:18 16:19 16:20 16:21 17 17:1 17:2 17:3 17:4 17:5 17:6 17:7 17:8 17:9 17:10 17:11 17:12 17:13 17:14 17:15 17:16 17:17 17:18 18 18:1 18:2 18:3 18:4 18:5 18:6 18:7 18:8 18:9 18:10 18:11 18:12 18:13 18:14 18:15 18:16 18:17 18:18 18:19 18:20 18:21 18:22 18:23 18:24 19 19:1 19:2 19:3 19:4 19:5 19:6 19:7 19:8 19:9 19:10 19:11 19:12 19:13 19:14 19:15 19:16 19:17 19:18 19:19 19:20 19:21 20 20:1 20:2 20:3 20:4 20:5 20:6 20:7 20:8 20:9 20:10 20:11 20:12 20:13 20:14 20:15 21 21:1 21:2 21:3 21:4 21:5 21:6 21:7 21:8 21:9 21:10 21:11 21:12 21:13 21:14 21:15 21:16 21:17 21:18 21:19 21:20 21:21 21:22 21:23 21:24 21:25 21:26 21:27 22 22:1 22:2 22:3 22:4 22:5 22:6 22:7 22:8 22:9 22:10 22:11 22:12 22:13 22:14 22:15 22:16 22:17 22:18 22:19 22:20 22:21