not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow or idle but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are swift eager dogges and so signifies greedy devourers And to this sense hath Guil. Canterus with full confidence interpreted the phrase Nov. Lect. l. 1. c. 15. But that which to me seems more facile is to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellies as Hesychius doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take no care but for food and so the word bellies will be proverbially taken for gluttonous persons as in Hesiods Theogenia from whence the latter part of this verse seems to be imitated and lightly changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle annex'd to it will signifie all those sins of uncleannesse consequent to gluttony which are also proverbially express'd by idlenesse as in Sodome Ezech. 16. 49. and so seem to signifie here among the Gnostick hereticks in Crete V. 15. Unto the pure The meaning of this verse will be discern'd by considering the doctrine of the Gnosticks which here and through this whole Epistle he arms them against that talked much of Christian liberty and extended it to the partaking of idol feasts and to all the filthinesse of the flesh calling themselves the Spiritual and Perfect to whom all these things were lawful and indifferent or free These are they that pervert the truth ver 14. teach things which are not lawful v. 11. and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluted in the latter end of this verse Now the notion of lawful or indifferent is here expressed by pure that is that hath no impurity or turpitude in it defileth not the conscience Of which sort of things the Apostle here pronounceth that to them that live pure lives and unspotted from the pollutions of the flesh these indifferent things may thus freely be used And this he thus expresses To the pure all things are pure that is They that strictly abstain from unlawful freedomes may with a safe conscience use any lawful liberties but to them that are defiled and unfaithful that is to polluted filthy Apostate Gnosticks nothing is pure there is no place for such pretences as these that what they doe they doe with a good conscience their mind and conscience is defiled they are far from those faithful and knowers of the truth 1. Tim. 4. 3. who have this liberty there allow'd them their mind is polluted with pestilent errors and their conscience with knowledge and memory of their foul sins and so Christian liberty belongs nothing to them That this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the pure and not onely to them that count these indifferent things lawful may appear by the latter part of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the polluted are set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure to whom nothing is pure or lawful that is the things that are in themselves most indifferent are by them done in a polluted manner their eating things offered to idols is far from being lawful or indifferent in them Christian liberty can never excuse them or be pretended for them CHAP. II. 1. BUT speak thou the things which become sound doctrine Paraphrase 1. But let thy preaching be of those things which agree perfectly with that doctrine which thou hast heard from me see c. 1. 9. 2. That the note a aged men be sober grave temperate sound in faith in charity in patience Paraphrase 2. And for the deacons or other officers of the Church beside the Bishops c. 1. 7. they must be free from all manner of intemperance or excesses of a reverend behaviour discreet orthodox and such as have not been guilty of the Gnostick heresie who have so much love to Christ as to persevere in that profession in time of persecution see note on Rev. 2. b. 3. The aged women likewise that they be note b in behaviour as becometh holinesse not false accusers not given to much wine teachers of good things Paraphrase 3. So for the Deaconesses that they behave themselves as becometh those that are received into holy Orders for the service of God in the Church not backbiters not accustomed to intemperate drinking of wine such as by words and examples may teach good not ill lessons unto others 4. That they may note c teach the young women to be sober to love their husbands to love their children Paraphrase 4. Carefull of instructing and advising of the younger women in all Christian duties 5. To be discreet chast note d keepers at home good obedient to their own husbands that the word of God be not blasphemed Paraphrase 5. staying at home taking care of the family gentle and kind and charitable in all their relations to servants at home and to others that need their charity respectfull and observant of their husbands that Christian religion be not thought to infuse any thing into them contrary to moral vertue 6. Young men likewise exhort to be sober-minded Paraphrase 6. Likewise for the men all those that are under authority see note on Luke 22. d. advise them to take care that they be humble and temperate 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptnesse gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you Paraphrase 8. True doctrine and coming with so much clearnesse of expression and conviction that it is not liable to the censures of any but that they that doe not like but oppose the Christian profession may have nothing to lay to your charge and so be ashamed that they oppose such excellent persons 9. Exhort servants to be obedient to their own masters and unto please them well in all things not answering again 10. Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things Paraphrase 10. but approvin themselves the most truly faithfull servants that can be that by their actions the Christian religion may be well spoken of by all men in this as well as other respects 11. For the grace of God that bringeth salvation hath appeared to all men Paraphrase 11. For the Gospel see note on Heb. 13. d. hath been made known and published to Gentiles as well as Jewes see Luke 3. b. 12. Teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world Paraphrase 12. And the summary doctrines of that are to oblige us Christians to renounce and forsake all impious licentious practices and perform all sorts of duties reducible to three heads toward our selves toward our brethren toward God sobriety justice and piety all the time of our living here 13. Looking for that blessed hope and the glorious appearing of that
and contrary to the will course and commandment of God my Father See note on chap. 11. c. 24. Then said Jesus unto his disciples If any man will come after me let him note l deny himself and take up his crosse and follow me 25. For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it Paraphrase 24 25. And not only I but all that have a mind to be my Disciples and followers as you professe to be must deny their own humane will of sparing themselves indulging and favouring themselves and in preparation of mind take up that crosse and indeed when I am gone the same afflictions which befall me shall pursue them But yet of this state of theirs this will be observable that perseverance in the faith will be the only way to releive and rescue them out of their pressures for they that by persecutions shall be brought to apostatize and joyn with the Jews shall with them be certainly destroyed in that great slaughter of them and he that shall hold out and venture the utmost for the confession of the truth shall be most likely to be deliver'd when they are destroyed unlesse when his suffering death is more behoofefull as mine is now and then he shall for that enduring be raised again to an endlesse life see c. 10. 22. note h. and 2 Pet. 1. 16. 26. For what is a man profited if he shall gain the whole world and note m lose his own soul Or what shall a man give in exchange for his soul Paraphrase 26. Nay if by denying me a man should gain some advantage at the present what a pitifull bargain would he make of it although he should gain the whole world as long as life v. 25. especially eternall life were lost by it And what price is there imaginable to buy that back again if it be lost or what is there that a man would not willingly give for it 27. For the son of man shall come in the note n glory of his father with his angels and then he shall reward every man according to his works Paraphrase 27. For there shall be a solemn visitation among the Jewes a time of judgment on them see note m. wherein there shall be a visible discrimination between those which cleave fast to Christ and those which doe not and so likewise on all mankind either in particular visitation upon kingdomes or at the day of doom 28. Verily I say unto you There be some standing here which shall not tast of death till they see the son of man note o coming in his kingdome Paraphrase 28. And of this coming of mine against my enemies and to the releiving of them that adhere to me I tell you assuredly that some that are here present John by name shall live to see it that is that he shall not die till that remarkeable coming of Christ in judgment upon his crucifyers the visible destruction of the Jewish state Annotations on Chap. XVI V. 6 Leaven of the Sadducees That which is here the leaven of the Pharisees and Sadducees the infusions of these upon all their followers is Mar. â— 15. the leaven of the Pharisees and of Herod And the reason may be either because some of the Sadducees were also Herodians adhered to Herods party that is to the Roman government see Note on c. 22. b. whereas generally the Pharisees were on the other side took Caesar for an usurper Or else because Christ mention'd all three the leaven of the Pharisees and of the Sadducees and of Herod also each of them designing ill against Christ and his Apostles V. 10. Baskets That which is here rendred baskets is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used before v. 9. and in the relation of the story to which that referres Mat. 14. 20. Mar. 6. 43. Joh 6. 13. constantly retain'd in all the three Evangelists but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is retain'd also in the other story to which this passage referres Mat. 15. 37. and Mar. 8. 8. from whence 't is probable that these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were vessels of severall quantities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much the bigger so large that Saul was let down in one Act. 9. 25. but what the bignesse was or how they differ'd will not perhaps be worth the paines of enquiry and however the word basket being not a note of a limited measure or quantity but only of the kind of the vessel may well enough be retain'd in both places V. 13. Caesarea Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not here set to signifie that city where Philip the Evangelist dwelt Act. 21. 8. The style is of another Origination for Euseb Chron. l. 1. p. 43. saith that Philip the Tetrarch Herods brother built many houses in the city Paneas and having so enlarged it gave it a new name Caesarea Philippi the first part in honour of the Emperour the second of himself And to the same purpose Josephus also Whereas that other Caesarea simply so call'd without any addition in the Acts was built by Herod and was in Syria formerly call'd Stratonis turris of that see Aerodius Pandect rer Jud. l. 5. tit 21. c. 7. where he relates the contention between the Jewes and the Syrians before Nero for this city the Jewes said it was a city of Judaea because built by Herod and by him Jewes planted there the Syrians that it was in Syria and that Herod did not found but only enlarge it and gave it a new name and that he built it not for the Jewes because he set up images in the Temple which are not allow'd by the Jewes Whereupon the Emperor adjudg'd it to the Syrians Ib. Son of man That the son of man is a title of Christ peculiarly though the most humble title and of least eminence belonging to his state of exinanition hath been before said note on c. 12. a. And so here it is set to signifie Christ in that humble guise as a man or according to his humanity Where the setting of the words in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth somewhat incline to read them separately not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I the Son of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I am and then in a new interrogation or as the top of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of man thus Who doe they say that I am dâ—e they say that I am the son of man But the ordinary reading agrees better with the context or question following where if Christ had first mention'd that phrase as the title of the Messias and thereby so much as by intimation call'd himself the Messias he could not probably have ask'd them v. 15. Who say ye that I am The meaning then of the whole is this I that have done such miracles on one side and so am the son of man by
Jewes yet only of the approach for there are other forerunners still behind 9. Then shall they deliver you up to be afflicted and shall kill you and ye shall be hated of all nations for my names sake Paraphrase 9. For first it shall fall heavy on you Disciples the orthodox Christians shall be every where delivered up by the unbelieving Jews to imprisonment and death it self and be hated and persecuted by them in all quarters of Judea and whereever else they are dispersed see note e. 10. And then many shall be offended and shall betray one another and shall hate one another Paraphrase 10. And then many Christians shall by their sufferings be discouraged from following me any longer and to secure themselves shall betray other their fellow Christians and deal malitiously against them 11. And many false prophets shall rise and shall deceive many Paraphrase 11. And this shall be an opportunity for another sort of false teachers to arise see note d. and 2 Thess 2. 3. and 1 Joh. 2. note a. the Gnosticks followers of Simon Magus who by two allectives first promise of immunity from the present persecutions then by allowing carnal liberties shall corrupt and inveagle many Christian professors 12. And because iniquity shall abound the love of many shall wax cold Paraphrase 12. And by reason of the extreme sharpnesse of the persecutions great multitudes shall fall off from Christianity to that sect of the Gnosticks who professe not to have so much love or zeal to Christ as to acknowledge or confesse him in time of persecution See note on Luke 2. 6. 13. But he that shall endure to the end the same shall be saved Paraphrase 13. But the event shall prove this prudential compliance of theirs and denying of their persecuted profession to be the greatest folly in the world this very designe of avoiding dangers shall ingulf them into them and as for salvation hereafter so for security sure the surest way to attain to both is the constant adhering to Christ without wavering see note on c. 10. h. v. 39. 14. And this Gospel of the kingdome shall be preached in all the world for a witnesse unto all nations and then shall the end come Paraphrase 14. And after this there shall be but one prognostick more viz. that the disciples shall depart and preach the Gospel to them that are more likely to receive it After the Jewes rejecting the Gospel it shall be removed from them and preach'd to the Gentiles and then speedily shall this destruction come See 2 Thess 2. 3. 15. When yee therefore shall see the note f abomination of desolation spoken of by Daniel the prophet stand in the holy place who so readeth let him understand Paraphrase 15. And therefore to proceed from the signes to the thing it self from the forerunners to this actual sad coming of mine in vengeance upon the crucifiers observe what I now say unto you As soon as ever ye see the Roman army which will make such an horrid vastation that you may resolve it the ultimate completion of that prophecy of Daniel which belonged primarily unto Antiochus but secondarily also to these Romans when I say ye shall see this army set down in a siege and begirting the holy city when you read that place in Daniel remember what I now say and remember how pertinent it is to this purpose though spoken also of another 16. Then let them which be in Judea note g fly to the mountains 17. Let him which is on the note h house top not come down to take any thing out of his house 18. Neither let him which is in the field return back to take his cloathes 19. And woe unto them which are with childe and to them that give suck in those dayes Paraphrase 16 17 18 19 Then is the season for every one that is in any part of the region of Judea to get out of it as hastily as Lot was by the Angel warned to get out of Sodome Gen. 19. 17. and to fly to the mountainous parts beyond Judea or else he must expect to be destroyed in it For this will be a very suddain vengeance such as on Sodome and woful to them that are not in condition to fly speedily out of it 20. But pray yee that your flight be not in the winter nor on the Sabbath day Paraphrase 20. This will be a sad condition indeed if it chance to fall out in the time of winter when long and hasty journeys are most miserable or if on a Sabbatick year a time of the greatest scarcity for though there was a promise in the law on their obedience that the Rest of the Seventh year should bring no scarcity upon them but that the year before should be blest with a double plenty yet now that their disobediences had ripened them for their utter raine the continuance of this miraculous mercy was not to be expected for in such a year 't is to be expected that those by whom ye passe will have no more then they use for their own necessities nothing to spare for you at least to provide for such multitudes flying all at once who yet must not stay to carry any thing with you v. 17. And yet these difficulties whatsoever they are or can be you must venture on rather then stay in Jerusalem oâ— thereabouts 21. For then shall be great tribulation such as was not from the beginning of the world to this time no nor ever shall be Paraphrase 21. For on them that are left in Jerusalem shall fall a more miserable siege and other consequent pressures then ever was or shall be heard or read of in the world 22. And except those dayes should be shortned there should note i no flesh be saved but for the elects sake those dayes shall be shortned Paraphrase 22. Such as if it should continue long it would destroy every Jew that is in the land and in all other places also But that the prophecies might be fulfilled which foretold that a remnant should survive this destruction the time of this heavy distresse shall not be long but the City being besieged and taken the armies of the Romans shall be gone and the banish'd Jew-Christians those that fled from the siege v. 16. return quietly to their home again 23. Then if any man shall say unto you Lo here is Christ or there beleive it not Paraphrase 23. Then in the time of that distresse and flight if any shall perswade you that here is he that shall deliver you that is the Messias that shall free you from this distresse if any shall put you in any hope of any deliverer see that you do not heed or follow after any such 24. For there shall arise false Christs and false prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very elect Paraphrase 24. For at this third season a third sort of false Christs
scribes and be killed and after three daies rise again Paraphrase 31. the prophecies of the Messias could not be fulfilled unlesse he suffer and be rejected and at last put to death by the great Consistory or Sanhedrim of Jerusalem see note on c. 5. c. and rise again the third day 32. And he spake that saying openly And Peter took him and began to re buke him Paraphrase 32. in the heaving of the people see note on Joh. 7. a. or without any figure or parable to involve it which formerly he had often used Joh. 2. 19. and 3. 14. Mat. 16. 4. 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men Paraphrase 33. telling him that his proposal was contrary to the will of God the prophecies the end of his coming the salvation of men and such only as was fit for the adversary of all these to propose to him 34. And when he had called the people unto him with his disciples also he said unto them Whosoever will come after me let him deny himself and take up his crosse and follow me Paraphrase 34. will undertake to be my disciple must resolve not to care what becomes of his owne secular advantages or of even life it self but prepare himself for the same death that I shall die before him and to follow me as a disciple both in life and death 35. For whosever will save his life shall lose it but whosoever shall lose his life for my sake and the Gospels the same shall save it 36. For what shall it profit a man if he shall gain the whole world and lose his own soul Paraphrase 35 36. And let me tell him that the great care of preserving himself if it make him to deny or forsake me in the pursuit of it shall not be a probable course of standing him in any stead in this world it shall be the very means to destroy many who if they continued firm to their profession might probably escape see Mat. 16. 25. and however the advantages to the constant and losses to the cowardly in another life are infinitely above all other considerations 37. Or what shall a man give in exchange for his soul Paraphrase 37. The losing of life here if it happen by an unchristian desire to save it or however everlasting death is so great a losse that nothing else is worth having which is so purchased 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the son of man be ashamed when he cometh in the glory of his Father with his holy Angels Paraphrase 38. See note on Mat. 16. m. n. Annotations on Chap. VIII V. 24. Looked up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven signifies to look up or lift up the eyes that way So Mat. 14. 10. Mar. 6. 41. and 7. 34. Lu. 9. 16. and thus it is used of persons that did see nay being spoken of them it is sometimes used in that sense without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it as Lu. 19. 5. Christs looking up is his looking up to the tree the mention of Zacchaeus's climbing up to the tree intimating it as clearly as if it had been express'd And Lu. 21. 1. it is simply to see or behold being spoken of Christ who sitting over against the treasury Mar. 12. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look'd upon them that cast in c. But the word is generally used of blind persons and then signifies recovering of sight See Mat. 11. 5. 20. 34 Mar. 10 51 52. Lu. 7. 22. 18. 41 42 43. Joh. 9. 11. 15. 18. Act. 9. 12 18 and 22. 13. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is recovering of sight Lu. 4. 18. And therefore in all reason it must in these two places also be so interpreted CHAP. IX 1. AND he said Verily I say unto you There be some of them that stand here which shall not tast of death till they have seen the kingdome of God come with power Paraphrase 1. In this generation Mat. 24. 34. before the death of some that are here particularly of John Joh. 21. 22. shall be that famous coming of Christ as a king for that act of revenge upon his crucifyers and destroying the Jewish state See note on Mat. 3. c. and on Mat. 17. a. and 24. b. 2. And after six daies Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them Paraphrase 2. changed into another form or manner of appearance 3. And his rayment became shining exceeding wite as snow so as no note a fuller on earth can white them 4. And there appeared unto them Elias with Moses and they were talking with Jesus 5. And Peter answered and said unto Jesus Master it is good for us to be here Let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid Paraphrase 5 6. said to Jesus Lord what a blessing is this to us to be made partakers of this dignity let us abide here alwaies And not knowing what to speak being together with his transportation of joy in a great fright also as the rest of them were so that they fell on their faces Mat. 17. 6. he spake he knew not what saying We will make three tents or tabernacles one for thee and us c. 7. And there was a cloud that overshadowed them and a voice came out of the cloud saying This is my beloved son heare him Paraphrase 7. This is he whom I have appointed to reveale my whole will unto you whatsoever he tells you is perfectly my will and pleasure and he himself the only eternall Son of God whom therefore you and all the world are obliged to hearken to and obey 8. And suddenly when they had looked round about they saw no man any more save Jesus only and themselves Paraphrase 8. Elias and Moses were vanished out of sight and none left 9. And as they came down from the mountain he charged them that they should tell no man what things they had seen till the son of man were risen from the dead 10. And they kept that saying with themselves questioning one with another what the rising of the dead should mean 11. And they asked him saying Why say the Scribes that Elias must first come Paraphrase 11. And upon occasion of what they saw and heard in the Mount see note on Mat. 17. a. they asked Christ saying Is it not resolved by all that are skill'd in the prophecies of scripture that Elias must come before that great day that Moses and Elias talked of with thee 12. And he answered
a scheme or compleat form of all knowledge and truth and mysteries of religion when he hath it not but is farre from it Theophylact hath another notion of it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 painting to the life and interprets the place of the Jewish Doctor who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes and drawes to the life the knowledge of good and the truth in the hearts of disciples V. 27. By the letter The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be observed and is best express'd by in So in Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in metu versari to be in a condition of fears or dangers So here ch 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that being in uncircumcision that is in the Gentile state do yet beleeve and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee who being in the Law and circumcision that is in that external condition of Mosaical oeconomy art yet a transgressor of the Law Of this or the like use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on 2 Pet. 3. d. CHAP. III. 1. WHat advantage then hath the Jew or what profit is there of circumcision Paraphrase 1. The former two chapters having been chiefly spent on the Gnosticks those haereticks that leading villanous heathen lives pretended zeal to the legal Mosaical observances in perswading and fortifying others against their pretenses not to be seduced by them to depart from the Church or to condemn the uncircumcised Gentile-Christians for not having the carnal circumcision the Apostle now proceeds to the defence of his doctrine and withall of that great Apostolical practise so heavily objected against him by the Jewes and Judaizers of preaching to the Gentiles departing from the unbelieving obstinate Jewes and of that great disposition of Gods providence in Christ the receiving the Gentiles and rejecting the Jewes and that he may vindicate it he first proposes some vulgar objections against it As first If this which was said c. 2. 28 29. be true if God reward the cleanness of the heart and inward purity without any discrimination of birth or regard of circumcision that is if the Gentiles remaining uncircumcised may be received into the Church then it may seem that a Jew hath no advantage or privilege or prerogative above the Gentiles no benefit of the promises made to Abraham when he was appointed to be circumcised he and all his seed But all this is thus answered 2. Much every way note a chiefly because that unto them were committed the oracles of God Paraphrase 2. That this notwithstanding the advantages of the Jewes have been in many respects very great For first this is one advantage that they have had above the Gentiles that they were intrusted with the oracles of God that is received all the revelations of his will the Law which ch 2. the Jew so much boasted in and also the Prophecies as the people with whom God thought fit to deposite all these for the benefit of the whole world 3. For what if some did not believe shall their unbelief make the faith of God without effect 4. God forbid yea let God be true and every man a lier as it is written That thou mightst be justified in thy sayings and mightst overcome when thou art note b judged Paraphrase 3 4. Which certainly though many Jewes dealt unfaithfully in that trust of theirs heeded them not so farre themselves as to perform obedience to them or to render themselves capable of the benefit of them were neverthelesse real exhibitions of Gods mercy evidences of his favour and so performances of Gods promises see 2 Tim. 2. 13. sealed to Abraham at his circumcision as also trusts of God so Theophylact renders it God's committing or intrusting his Oracles to them v. 2. and special favours to that people of the Jewes above what was afforded others there being no appearance of reason that any default of ours upon which the promises being conditional cease to belong to us should be charged on God as if his promises had not been made good unto us For whatsoever falsnesse or unfaithfulnesse there may be in man 't were sure blasphemy to think there should be any in God he is most faithfull in performing what he hath promised although every man should be unfaithfull and faile to perform his duty in making use of it nay the greater and more provoking the sinnes of men are the more illustrious is his fidelity in making good his part toward those that are so unworthy according to that Scripture Psal 51. 4. to this sense spoken of God by David That thou mayst be justified c. that is that thou mayest appear just and faithfull in performing all thou sayest and overcome whensoever thou art impleaded or question'd by any 5. But if our unrighteousnesse commend the righteousnesse of God what shall we say Is God unrighteous who taketh vengeance I speak as a man Paraphrase 5. But here it will be objected If Gods way of gracious oeconomy under the Gospel see ch 1. note b. may be thus set out and more illustriously seen by the sinnes of men why should God then thus punish the Jewes as the Apostles say he will every where foretelling their approaching destruction for these sinnes of theirs which thus tend to his glory I recite the objection of some men or if he doe is it not injustice in him to doe so 6. God forbid for then how shall God judge the world Paraphrase 6. God forbid that we should say any thing on which this may be inferr'd for that were to deny him to be God who as such is Judge of all the world This seems to be here inserted by way of parenthesis as a note or expression of aversation and detestation of any such blasphemous inference after which he again proceeds in the proposed objection v. 7. repeating it again in other words which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse 7. For if the truth of God hath more abounded through my note c lie unto his glory why yet am I also judged as a sinner 8. note d And not rather as we be slanderously reported and as some affirm that we say let us doe evil that good may come whose damnation is just Paraphrase 7 8. For say they If the faithfulnesse and mercifulnesse of God in performing his promises to Abraham that is of giving the Messias hath appeared more abundantly and hath tended more to his glory by or through occasion of the Jewes sinnes or infidelities there will then be no reason why they that are guilty of such sinnes so much tending to God's honour should still be impleaded or complained of or proceeded with in judgment arraign'd and punish'd as sinners that is that God should so complain and avenge that in the Jewes which tends to his honour but on the other side men might doe well to commit such sinnes
Passive one notion of the word presently offers it self from the Apostles use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 16. and Tit. 3. 12. to decline or avoid that which may easily be declined So Josephus speaking of the Esseni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swearing is avoided by them and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will avoid and decline them as I would mad dogs But this cannot here be thought the Apostles scope to diminish the force of this sin here as a thing easily to be avoided by our care but rather to note it as very noxious and apt to seduce and mischief if it be not carefully warded If therefore this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here taken then certainly the meaning of the word must be not that which may very easily be avoided but is very fit to be declined or taken heed of that which there is all reason to part with and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put off as being so uselesse and so dangerous and hurtful in our course But a third notion I suppose of this word may be thus fetch'd out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies circumstances as when we read in Rhetoricians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bare naked position so in Georgius Alexandrinus in the life of Chrysostome a poor helplesse distressed woman is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a question generally proposed without the circumstances of time place person intention occasion see Hermogenes 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to this it is that Hesychius explains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I suppose is thus to be rendred Stolidum nullas habens hypotheses nulla argumenta foolish and that which hath no reasons arguments or consequently pretences for it And if this be the notion of the Privative then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that which hath such fair arguments and pretences for it the sin which is set forth with such goodly circumstances to ingratiate and recommend it to us as when he that denies Christ doth it as the Gnosticks said of themselves only with the mouth not with the heart and again with an innocent intention and only to avoid persecution and utter undoing in the world Agreeable hereunto it is that S. Chrysostome useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to sin to denote temptations Tom. 3. p. 555. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where as he explaines all diabolical sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins so he evidently interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptations And of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this notion he there understands the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he addes in that place l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is provided with temptations being incompassed where we see the Passive use of the word on all sides before and behind and so shoots at us or strikes us So Tom. 4. p. 698. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temptation of Satan So Hesychius Presb. Centur. 2. 85. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if by any temptation we become more remiss Thus Diogenes Laertius in the life of Zeno that it is the part of a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat mans flesh in case of extremity or when he is by such forcing motives invited to it And this sense as it agrees best with the critical importance of the word so it accords exactly with the Context and scope of the Author who here exhorts to venture all the hazards persecutions death it self rather then upon any pretence to forsake the Assemblies to deny Christ c. 10 11. and here in this chapter he sets Christ's example before them a pattern of constancy and perseverance even to death And so this is the most probable notion of the word that I can think of V. 3. Wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also an Agonistical word literally signifying to be tired belonging to them that are worsted in any of those exercises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch it cannot be affirmed of the victors to goe out of the field like a wounded or wearied or worsted person So when Coriolanus being wounded was admonished by his friends to retire and cure his wounds he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A conqueror ought not to retire or subduce himself out of the field And thus generally it signifies to give over fighting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus to give over to despair and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the coward or run-away Ib. Faint in your minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply v. 4. signifies in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn coward or pusillanimous such as whose souls within them fall away like water dissolve and 't is spoken of those who give over the attempt as hopelesse flie disheartened crest-fallen out of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Thucydides expressed again v. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands that hang down which note the pralii detractatio giving over the businesse yielding flying out of the field confessing themselves conquered So Ecclus 2. 12. after the woe against them that trust not in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cowardly hearts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hands hanging down are put together for which the Greek of Jer. 35. 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended hands as in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold up and in Cicero manus tollere in Virgil tendere palmas to hold up or stretch out the hands the holding out and hanging down of the hands being both equally contrary to the using them or holding them up the exerere lacertos stretching the arms in a manlike manner against all opposers both signes of a conquered person that yields himself so which the Greek expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 4. Resisted unto blood Of the umbratilis pugna or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beating the air or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have formerly spoken on 1 Cor. 9. 26. the first lighter skirmishes before the stata pugna or set combate the beginning of the bloody fight To this the Apostle here referres when he faith ye have not yet resisted as far as blood that is as far as the old athletae were wont who after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or brandishing of their arms or weapons at last fell to down-right blowes with their caestus in their hands which ordinarily brought the blood with them This the Apostle applies to their spiritual agones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Olympicks of the soul in Porphyrie's style and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combating against sin that they had no reason to be disheartned with Christs permitting them to be
not his commandements is a liar and the truth is not in him Paraphrase 4. He that undertaketh to be a Gnostick or perfect Christian that is one that hath more perfection of divine knowledge and love of God v. 5. then all others if he expresse not this in a pure and holy life is the greatest hypocrite in the world see c. 1. note b. 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him Paraphrase 5. But the observing his commands is the onely sure argument that he that doth so is a perfect lover of God truly so called the appellation being falsely assumed by the Gnosticks and an argument of evidence to himself that he is a branch a member of Christ as the Gnosticks boast that they are and that whatsoever they doe it cannot make them cease to be so see note on c. 1. b. 6. He that saith he abideth in him ought himself also so to walk even as he walked Paraphrase 6. He that pretends to be a member of Christ see Joh. 15. 4. doth by that engage himself to live as Christ lived or if he doe not to give over so pretending 7. Brethren I write no new commandment unto you but an old commandment which ye had note a from the beginning the old commandment is the word which ye have heard from the beginning Paraphrase 7. 'T is not any new matter which I now discover or write unto you but that which you were taught at the first preaching the faith unto you and that which was taught you so early may deserve to be styled an old commandment 8. Again a new commandment I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth Paraphrase 8. 'T is that indeed that Christ called a new commandment and so it is in comparison with the Mosaical Law to which Christ hath added some degrees of perfection but that is no prejudice to it it is not the lesse true for being so nor the lesse considerable to you but ought in all reason as proclaim'd by God from heaven and Christ sent on purpose to preach it to be look'd on as a thing wherein we are at this time concerned most particularly those dark imperfect shadows of the Mosaical oeconomy being now at an end and the more perfect Christian precepts which are to take place and to turn out the Mosaical performances being already as the Sun risen and shining in our Horizon in full force obligatory to all Christians 9. He that saith he is in the light and hateth his brother is in darknesse even until now Paraphrase 9. This consideration obligeth you to all Christian practices actions of light particularly that of charity and kindnesse to all your fellow-Christians contrary to those emulations and contentions and seditions and persecutings of their fellow-Christians that are observable in the Gnosticks among you 10. He that loveth his brother abideth in the light and there is no occasion of stumbling in him Paraphrase 10. He that is thus charitably disposed and inclined is the true Christian and hath little occasion to insnare him in any sin little temptation to any ill most of the suns that men fall into flowing from this original of uncharitablenesse see Mat. 6. 22. 11. But he that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes Paraphrase 11. For as the dark keeps any man from discerning which way to go so doth uncharitablenesse obstruct all Christian practice 12. I write unto you little children because your sins are forgiven you for his names sake Paraphrase 12. A precept I have v 15. which I desire to enforce upon all sorts of you First on the tender Christians among you because God hath been so kind to you as to forgive your sins for Christ's sake which will be an engagement to you v. 15. to take off your love from the world and place it on God 13. I write unto you fathers because ye have known him that is from the beginning I write unto you young men because you have overcome the wicked one I write unto you little children because ye have known the Father Paraphrase 13. The same I have for you the most antient for you know Christ which is agreeable to those of your age to know the Antient of days and that may be an engagement to you to love whom you know And so 't is likewise for yong men to whose age it is agreeable to entertain ambitions and desires of conquering and have been enabled by God to do so to overcome the evil one both the devil and every other that can mean you any hurt and if you adhere fast to Christ all temptations of the world or devil Which sure is an engagement to you not to love the world which you have overcome And for you little ones again your knowing of the Father is an obligation to love him with a most filial love 14. I have written unto you fathers because ye have known him that is from the beginning I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Paraphrase 14. And again I reiterate and reinforce this exhortation upon you antient men as I did before to impresse it the deeper and so on you young men also and the exhortation on which I lay so much weight to you all is this 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Paraphrase 15. Love not the world nor any thing in it for whosoever doth so that man hath not that love of God which is prescribed now under the Gospel of parting with all when he calls for it and following him 16. For all that is in the world the lust of the flesh the lust of the eyes and pride of life is not of the Father but is of the world Paraphrase 16. For all that is in estimation in the world those things that tend to our sensual pleasures profits honors and the like and the desires that are fastned on those objects which are so observable all of them in the Gnosticks first their filthy abominable lusts secondly their love of the world which makes them deny Christ rather then incur persecution by professing him and thirdly their looking on themselves as men of deepest knowledge and priding themselves in those perfections are all from an earthy not an heavenly principle 17. And the world passeth away and the lust thereof but he that doth the will of God abideth for ever Paraphrase 17. And all these all wherein they so delight themselves what are they but poor momentany transitory things whereas obedience to God's will helps us to
if any would be deceived by them But the deceivers that especially belong to this place are those of the second or middle stage Mat. 24. 11. called there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many Pseudo-prophets immediately before the standing of the abomination of desolation in the holy place that is as S. Luke interprets it before Jerusalem was incompass'd with armies that is besieged as here the many Antichrists among them is a proof that it was the last hour Of that point of time five things are there foretold by Christ which are so exactly fulfill'd in this time wherein in S. John writes that the very reciting them is almost the sum of this Epistle First that the Jewes should be very cruel in persecuting the Christians Mat. 24. 9. Secondly that many Christians should be scandalized by this means that is renounce the faith to comply with the persecuters v. 10. Thirdly that they that did thus renounce the faith to comply with the persecuters viz. the Gnostick-hereticks should persecute those that stuck fast to Christ and deliver them up to the persecuters v. 10. Fourthly that Pseudo-prophets should rise and upon this advantage of ridding men from persecution seduce many v. 11. Lastly that upon this increase of persecutions upon the orthodox Christians both from the Jewes and Gnosticks called the increasing of iniquity the orthodox themselves should begin to faint their love to Christ grow cold v. 12. After which it soon follows v. 14. And then shall the end come By the accordance of all which passages there and here it is manifest who are these Antichrists here set down as the immediate forerunners of the siege of Jerusalem viz. those false prophets 2 Pet. 2 1. who there are said to have denied the Lord that bought them and here c. 4. 3. to deny Christ to have come in the flesh and so were Antichrists properly so called profess'd enemies to Christ and withal the most cruel enemies and persecuters of the Christians that is the Gnosticks particularly a sect of unclean abominable Christians which being followers of Simon Magus laboured to deceive many by rehearsing the miracles which he did and by their doctrines of the lawfulnesse of renouncing Christ in time of persecution gathered many to them who were first willing to escape persecuting and then hated and themselves persecuted all others And to this 't is clear that this whole chapter belongs first asserting the doctrine of Christ which these had perverted and denied v. 1. then the necessitie of Christian practice v. 3 4 5 6. against these most unchristian livers then particularly the doctrine of Christian charity against their hating and persecuting other Christians v. 9 10 11. then the contempt of the world and bearing of the crosse and of all hardship for Christ's sake v. 15. and then in this v. 18. having told them that according to Christ's prediction this was the season to expect such deceivers he comes particularly to them v. 19. that they went out from the Christians but were not of them that is were not true but equivocal and onely nominal Christians and now were separated from them as a sect that brake off and went out of the Church and so were no longer to be counted Christians v. 21. especially when they denied Jesus to be the Christ as the Gnosticks did And so he concludes that he had written to them of those that deceive them v. 26. That this place and peculiarly v. 19. belongs to the Gnosticks particularly see Cyrill of Jerusalem Cat. 6. p. 134. where speaking of Simon Magus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom it is written They went out from us but they were not of us and as the Barocian MS. adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they had been of us they would have remained with us which is that whole 19. verse applied to Simon and his followers whom p. 137. he names Cerinthus and in the Barocian Copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Carpocrates Eâ—ion and Marcion and again Basilides and Valentinus Before him see Polycarp in his Epist to the Philippians p. 20. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that doth not confesse that Jesus Christ came in the flesh is Antichrist and whosoever confesseth not the martyrdome or testimonie of the crosse that is that doth not confesse Christ when danger attends that confession is of the devil and whosoever converts the oracles of God to his own lusts and saith that there is neither resurrection nor judgment he is the first-born of Satan which is in the antients generally the title of Simon Magus And accordingly in the Epistles of Ignatius the primitive Martyr especially that to the Smyrneans he fortifies them against this doctrine of the Gnosticks that Christ did not suffer nor was born nor rose again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly in the flesh but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance Ib. Many Antichrists Who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were v. 18. hath been at large deduced Note b. the whole sect of Gnostick hereticks One mistake onely this matter may be farther liable to by thinking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist here to be some peculiar person distinct from the many Antichrists there If there were any convincing reasons to conclude this it would soon be decided who it was those first-fruits of Satan Simon Magus who may well be supposed alive at the writing of this Epistle being affirmed by the antients to have contended with S. Peter and S. Paul at Rome and that most probably at their coming thither before their Martyrdome that is about the twelfth of Nero very little before the Jewish war which brought that ruine upon them See Arnobius l. 2. advers Gentes Sulpicius Severus Hist sacr l. 2. Cyril Hierosol Catech. 6. Isidore Pelusiot Ep. 13. All relating that contention between those Apostles and him and that saith Cyril after the error of the Gnosticks had spread it self over the Church and so made it necessary for the Apostles to oppose him publickly Beside him other particular persons there were also capable of this title Cerinthus opposed by this Apostle S. John particularly and Carpocrates and Saturnilus others And accordingly Hippolytus the Martyr in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interprets the place many shall say I am Christ of Simon Magus and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some rose and said I am Christ as Simon Magus and the rest whose names it is not seasonable to rehearse So Hegesippus in that eminent passage set down from him in Eusebius having named the several heresies that were come into the Church in his time the followers of Simon Cleobius Dositheus Gorthaeus Menander Marcion Carpocrates Valentinus Basilides and Saturnilus concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these were the false Christs false Prophets false Apostles which divided the unity of the Church with pestilent doctrines against God and his Christ But there is no reason thus